TO
THE
RIGHT
HONORABLE
,
AND
HIS
SINGVLAR
GOOD
LORD
,
THE
LORD
WENTWORTH
and
to
the
right
honorable
and
vertuous
Ladie
his
wife
.
W.
B.
wisheth
the
certaine
assurance
of
Gods
fauour
in
this
life
,
and
the
full
fruition
of
the
same
in
the
world
to
come
.
AT
length
I
haue
presumed
,
(
which
I
haue
long
purposed
)
to
offer
vnto
your
Honors
,
some
poore
token
of
that
duetie
which
bindeth
me
vnto
your
H●
.
while
life
lasteth
.
Hoping
that
you
will
accept
of
it
as
fruite
in
season
,
although
it
be
of
two
yeares
growth
and
more
.
After
I
had
yelded
unto
the
publishing
of
these
few
Sor●●●●
I
thought
with
my self
of
whom
I
might
make
choise
,
to
become
a
patrone
,
&
a
refuge
〈◊〉
so
poore
,
and
simple
meditations
:
that
vnder
the
shadow
of
their
fauourable
acceptaunce
they
might
finde
some
rest
,
and
reliefe
,
and
when
I
thought
of
your
Hh.
I
set
downe
my
rest
,
boldly
presuming
,
yea
fully
assuring
my self
,
that
this
small
testimonie
of
dutie
(
whatsoeuer
it
be
)
should
be
no
lesse
acceptable
than
my selfe
haue
bene
alwayes
welcome
vnto
you
,
&
to
your
whole
houshold
.
And
indeede
my
good
Lord
,
they
doe
belong
vnto
your
Hh.
in
many
respectes
.
First
,
in
regard
of
those
manifold
fauours
and
honorable
,
kindnesses
,
which
I
haue
alwayes
(
although
vndeserued
)
founde
at
your
Lordships
hands
.
Secondly
,
when
I
was
as
a
dry
roote
remoued
,
and
vnlikely
to
finde
a
place
to
grow
in
,
your
Lordship
did
receiue
me
,
and
(
vnder
God
)
a
was
speciall
meanes
to
preserue
me
from
such
stormes
and
tempestes
as
did
then
threaten
to
annoy
me
.
Further
,
by
your
Lordshippes
good
meanes
a
way
was
made
,
&
a
place
was
prouided
,
that
I
might
exercise
my
talent
to
the
gaine
of
the
Church
.
At
my
departure
,
your
Lordship
also
furnished
me
with
bookes
out
of
your
Librarie
,
&
with
other
helpes
,
more
then
euer
I
looked
for
,
or
deserued
:
and
in
all
these
,
your
onely
care
and
desire
was
of
my
good
,
&
the
good
of
Gods
Church
.
Reason
therfore
requireth
,
that
your
Lordship
should
once
in
2.
yeares
space
take
a
tast
,
at
the
least
,
of
some
of
that
frute
,
which
(
through
the
blessing
of
God
)
the
soile
of
your
Lordships
fauor
&
kindnes
,
hath
yeelded
.
But
principally
in
regard
of
the
matter
it selfe
,
this
treatise
(
If
it
be
worthie
of
such
a
name
)
belongeth
to
both
your
Hh.
and
to
your
whole
houshold
,
whose
chief
delight
with
your
Hh.
was
alwayes
(
during
my
abode
in
your
Lordships
house
)
in
the
holy
exercises
of
religion
&
pietie
.
And
I
doubt
not
but
that
your
Hh.
godly
zeale
,
and
Christian
care
that
way
is
still
as
great
as
euer
,
if
not
much
greater
then
euer
it
was
.
As
for
the
matter
subiect
of
this
treatise
(
I
meane
the
assurance
of
Gods
fauor
,
and
such
things
as
belong
vnto
the
same
)
I
am
perswaded
,
it
is
so
heauenly
,
and
comfortable
in
it self
,
that
nothing
can
be
vnto
your
Hh.
more
deare
and
precious
,
then
to
be
conuersant
in
the
same
:
for
I
know
you
are
already
perswaded
therof
,
and
sufficiently
confirmed
therin
:
yet
as
the
Disciples
said
(
when
the
Lord
Iesus
shewed
what
a
happy
thing
it
is
to
eate
bread
in
the
kingdome
of
heauen
)
Lord
giue
vs
euermore
of
that
bread
(
the
very
hearing
therof
did
so
please
them
.
)
Euen
so
your
Hh.
hauing
heard
,
and
felt
in
your
soules
,
how
blessed
a
thing
it
is
to
be
assured
of
Gods
fauor
to
eternall
life
,
you
will
say
,
let
vs
still
heare
of
that
matter
.
For
all
things
sauing
this
,
do
in
time
consume
&
become
tedious
:
but
this
is
of
that
nature
,
that
the
more
is
spent
of
it
,
the
more
it
increaseth
,
like
the
widowes
oyle
,
and
the
longer
it
is
fed
vpon
,
the
sweeter
it
is
vnto
the
soules
of
the
faithful
,
like
the
water
which
Christ
turned
into
wine
,
that
who
so
euer
drinketh
thereof
,
may
say
as
his
mother
said
,
(
when
all
seemed
to
be
gone
)
Lord
thou
hast
kept
the
better
vntill
now
,
and
the
best
is
yet
to
come
.
If
it
shall
please
your
Hh.
to
vouchsafe
the
perusing
herof
,
and
to
measure
the
commendation
therof
vnto
the
glory
of
God
,
but
by
the
liking
and
feeling
of
your
own
hearts
,
I
haue
what
I
desire
,
and
my
paines
are
more
then
sufficiently
recompenced
.
Thus
humbly
crauing
pardon
for
my
boldnes
,
I
commend
both
your
Hh
and
it
,
to
the
gracious
blessing
of
the
most
high
.
Your
honors
,
in
all
humble
duty
,
to
be
commanded
in
the
Lord
,
W.
Burton
.
TO
HIS
BELOVED
AND
Christian
auditours
in
the
Citie
of
Bristoll
grace
,
mercy
,
and
peace
.
FOr
your
sakes
in
generall
(
beloued
in
the
Lord
Iesus
)
I
haue
aduentured
to
lay
my selfe
open
in
these
my
poore
endeuours
,
to
the
view
and
censure
of
all
the
world
.
For
your
comfort
,
I
first
spake
them
,
and
for
your
profit
I
haue
now
penned
them
,
that
if
any
thing
were
at
the
first
mistaken
,
and
not
well
vnderstood
,
or
since
that
,
hath
bene
forgotten
,
and
as
yet
is
vnpractised
,
you
might
now
learne
it
better
,
remember
it
longer
,
&
practise
it
euer
,
to
your
endles
confort
.
But
that
which
hath
chiefly
preuailed
with
me
for
the
publishing
hereof
,
is
the
earnest
desire
of
many
,
and
special
entreatie
of
some
poore
Christians
,
afflicted
in
conscience
,
which
came
vnto
me
since
,
with
their
imperfect
notes
of
their
owne
gathering
,
which
I
tooke
as
certaine
pledges
of
some
comfort
already
receaued
,
and
arguments
of
a
holy
desire
to
be
further
profited
therby
.
Whose
Christian
desire
,
and
godly
hunger
I
take
in
this
case
as
a
sufficient
calling
hereunto
,
neither
do
I
yet
see
how
I
could
well
haue
made
them
a
deniall
,
without
some
preiudice
to
their
soules
,
some
aduantage
to
the
enemie
,
and
some
checke
vnto
my
owne
conscience
.
For
the
matter
it selfe
:
I
confesse
,
it
is
of
that
Maiestie
,
and
excellencie
,
that
it
requireth
both
large
and
deepe
discourses
,
wherein
many
both
learned
&
godly
haue
not
bene
wanting
.
My
care
hath
bene
to
be
found
and
plaine
,
for
the
benefite
especially
of
the
simpler
sort
.
And
as
the
woman
in
the
Gospel
thought
her selfe
happy
if
she
might
but
touch
the
hem
of
Christes
garment
,
so
when
I
began
to
meditate
vpon
the
assurance
of
Gods
loue
,
it
seemed
to
be
so
excellent
a
point
and
so
full
of
comfort
,
that
I
thought
my selfe
a
happy
man
if
I
might
but
touch
the
points
,
&
borders
thereof
,
seeing
I
could
not
attaine
to
the
full
handling
therof
.
If
any
ignorant
may
be
instructed
in
the
truth
,
if
any
hereby
may
in
time
be
conuerted
to
the
loue
of
the
truth
,
if
any
that
is
conuerted
,
may
by
this
meanes
be
confirmed
in
the
truth
,
giue
God
the
glory
,
and
I
hold
my
trauaile
sufficiently
recompensed
,
neither
shall
it
repent
me
to
haue
passed
through
good
report
,
and
bad
report
,
through
honor
and
dishonor
,
&
the
censures
of
all
,
so
that
any
profite
may
redound
to
your
soules
,
and
all
the
glory
may
returne
vnto
God
.
That
God
which
in
his
rich
mercy
hath
first
planted
,
and
now
watered
it
,
continue
his
good
blessing
vpon
it
,
that
it
may
become
fruifull
in
vs
,
and
we
in
it
may
grow
vp
as
trees
planted
by
the
riuers
of
Gods
loue
&
fauor
,
to
bring
forth
fruit
in
due
season
,
them
shall
not
our
leaues
wither
,
and
that
which
we
take
in
hand
shall
prosper
,
vnto
the
full
fruition
,
and
happy
enioying
of
that
his
loue
,
wherof
he
hath
now
giuen
vs
an
assurance
in
his
Sonne
Iesus
Christ
.
Read
well
,
and
reape
much
,
possesse
your
soules
with
patience
,
and
assist
me
with
your
prayers
.
Your
seruant
for
the
Lord
Iesus
.
W.
B.
THE
FIRST
SERMON
OF
THE
ASSVRAVNCE
OF
GODS
LOVE
Nouember
.
19.
Psal.
41.11.12.13
.
By
this
I
know
that
thou
fauourest
me
,
because
my
enemy
doth
not
triumph
against
me
.
12.
And
as
for
me
thou
vpholdest
me
in
mine
integritie
,
and
doest
set
me
before
thy
face
for
euer
.
31.
Blessed
be
the
Lord
God
of
Israel
,
without
end
.
So
be
it
,
euen
so
be
it
.
COncerning
the
author
of
this
Psalme
,
it
was
the
Prophet
Dauid
,
who
was
both
moued
thereunto
,
and
guided
therein
by
the
holy
Ghost
:
and
therfore
we
néed
not
doubt
to
receiue
the
doctrine
thereof
,
Iohn
.
●●
.
13
.
because
he
which
is
the
spirite
of
truth
neuer
led
any
but
to
the
truth
.
The
time
when
he
made
it
,
was
(
as
it
séemeth
in
the
9.
verse
)
when
Absalom
(
aspiring
to
the
kingdome
)
like
a
monster
in
nature
,
sought
(
by
the
wicked
counsell
of
that
faithlesse
counseller
&
fained
friend
Achitophel
)
to
pull
from
his
owne
father
the
crowne
vpon
his
head
,
Now
for
the
matter
of
the
Psalme
.
In
generall
he
sheweth
.
1.
How
great
his
affliction
was
.
2.
How
greatly
he
profited
by
it
.
But
more
particularly
,
he
recordeth
.
1.
The
blessed
estate
of
such
as
did
wisely
consider
of
his
distressed
estate
,
verses
.
1.2.3
.
2.
He
sheweth
the
cause
of
his
affliction
to
be
his
sinne
.
ver.
4.3
.
He
setteth
downe
the
greatnesse
of
his
affliction
,
and
the
daunger
that
he
stoode
in
,
for
his
enemies
looked
euery
day
for
his
death
and
destruction
.
And
of
those
his
enemies
he
nameth
thrée
sortes
.
The.
1.
sort
were
flatterers
,
of
whom
he
complaineth
and
saith
that
they
would
come
to
sée
him
,
but
they
would
speake
lyes
,
horde
vp
wickednesse
in
their
hart
,
as
in
a
vessell
,
and
when
they
could
get
fit
oportunitie
they
would
emptie
it
vpon
him
.
vers
.
6.
The
2.
sorte
were
malitious
whisperers
,
which
did
nothing
but
priuily
contriue
his
ouerthrow
,
of
whom
he
complaineth
in
the
7.
&
8.
verses
thus
.
All
that
hate
me
whisper
together
against
me
,
euen
against
me
do
they
▪
imagine
my
hurt
.
A
mischief
is
light
vpon
him
,
and
he
that
is
downe
shall
no
more
arise
:
The
3.
sort
were
a
more
trecherous
brood
,
who
while
they
pretended
kindnesse
intended
his
subuersion
,
like
Iudas
,
who
couered
his
treason
with
a
kisse
.
Of
these
traiterous
companions
he
complaineth
in
the
9.
verse
after
this
manner
.
Yea
my
familiar
frend
whom
I
trusted
,
which
did
eate
of
my
bread
,
hath
lifted
vp
the
heele
against
me
.
And
therefore
being
thus
beset
with
open
enemies
on
one
side
,
with
flattering
clawbackes
on
the
other
side
,
with
whisperers
behinde
,
&
traitors
before
his
daunger
must
needes
be
great
,
and
his
case
(
in
mans
sight
)
very
desperate
.
Therefore
O
lord
,
raise
me
vp
,
so
shall
I
reward
them
.
But
least
Sathan
might
perswade
him
to
doubt
of
Gods
fauour
towardes
him
in
his
affliction
,
as
he
would
haue
done
with
Iob
in
his
temptation
,
and
so
make
him
either
cold
in
prayer
,
or
distrufull
in
prayer
,
that
so
he
might
also
haue
lost
the
fruite
of
his
prayer
,
therefore
in
the
5.
place
,
Blessed
be
the
Lord
God
of
Israell
,
world
without
end
.
&c.
This
Psalme
was
left
vnto
the
Church
of
God
,
&
doth
teach
vs
.
1.
To
take
héede
how
we
do
rashly
condemne
those
that
be
in
trouble
,
and
affliction
,
and
are
beset
with
diuers
sorts
of
enemies
,
but
wisely
to
consider
,
and
charitably
to
iudge
of
their
cause
,
if
we
looke
for
the
Lordes
helpe
when
we
are
in
trouble
our selues
,
and
not
to
measure
Gods
fauour
by
outward
prosperitie
,
nor
his
anger
by
outward
aduersitie
,
as
blind
worldlings
commonly
vse
to
do
.
2.
That
the
vse
of
affliction
is
to
worke
in
vs
repentaunce
for
our
sinnes
,
&
to
make
vs
flye
to
Gods
mercy
for
succour
,
as
Dauid
did
.
3.
That
Gods
children
while
they
liue
,
shall
liue
in
daunger
of
open
enemies
,
of
malitious
whisperers
,
and
false
brethren
,
though
they
be
as
godly
as
Dauid
was
.
4.
That
if
we
then
go
to
God
by
prayer
,
we
shall
preuent
all
our
enemies
,
if
they
were
as
many
as
Dauids
were
.
5.
That
in
our
prayers
we
must
be
assured
of
Gods
loue
in
Christ
to
vs
ward
,
least
otherwise
we
loose
the
fruite
of
our
prayer
.
6.
That
when
God
hath
heard
vs
we
must
with
hartie
consent
prayse
vnto
him
for
it
as
Dauid
did
.
So
much
of
the
Psal.
in
generall
,
now
to
the
text
.
By
this
I
know
.
&c.
In
this
text
we
sée
two
things
.
1.
How
Dauid
assureth
himselfe
of
Gods
loue
towardes
him
.
2.
How
thankefull
he
is
to
God
for
assuring
him
of
his
loue
.
The
.1
.
he
doth
by
two
arguments
.
One
taken
from
his
enemies
,
they
were
preuented
of
their
expectation
,
therefore
thou
louest
me
.
The
other
is
taken
from
his
owne
estate
,
which
was
no
whit
hurt
,
or
impaired
,
but
bettered
by
them
.
In
his
thankesgiuing
we
may
note
two
things
.
1.
To
whom
he
giueth
thankes
,
namely
,
to
the
Lord
God
of
Israell
.
2.
In
what
manner
he
geueth
thankes
:
with
doubling
of
his
speach
,
in
token
of
his
harty
&
vnfained
consent
to
that
which
he
spake
,
&
as
one
afrayed
that
it
was
not
wel
inough
,
when
it
was
at
the
best
,
he
saith
.
So
be
it
,
euen
so
be
it
▪
So
much
for
the
methode
now
to
the
matter
.
By
this
I
know
that
thou
fauorest
me
.
&c.
First
here
,
the
Prophet
speaketh
of
his
knowledge
,
and
telleth
vs
that
though
he
knew
not
all
things
,
yet
he
knew
that
God
loued
him
,
and
so
long
as
he
knoweth
that
,
he
passeth
not
greatly
for
other
matters
,
how
the
world
goeth
with
him
.
&c.
And
to
say
the
truth
he
néede
not
,
for
he
that
is
sure
of
that
,
is
sure
of
all
.
God
loueth
all
his
creatures
as
a
good
God
,
and
hateth
nothing
that
he
made
,
but
he
loueth
his
elect
children
with
a
more
special
loue
then
the
rest
,
as
a
father
in
Christ
Iesus
,
&
he
that
is
sure
that
God
doth
so
fauour
him
,
is
sure
I
say
of
al.
For
to
him
whom
God
loueth
,
he
wil
denie
no
good
thing
,
no
,
not
his
owne
sonne
,
and
if
he
gaue
vs
his
sonne
because
he
loued
vs
,
Iohn
.
3.16
Rom.
8.32
how
shall
he
not
with
him
giue
vs
all
things
els
?
When
the
child
is
perswaded
that
his
father
loueth
him
,
he
is
bold
to
aske
this
&
that
of
his
father
:
so
may
we
be
bold
to
aske
any
thing
of
God
our
heauenvly
father
that
is
good
for
vs
,
when
we
be
sure
that
he
loueth
vs
.
As
Mary
and
Martha
put
Christ
in
minde
but
of
two
things
,
the
first
was
that
Christ
loued
their
brother
Lazarus
,
the
second
was
that
Lazarus
was
sicke
,
Iohn
.
11.3
He
whom
thou
louest
is
sicke
,
it
was
no
néede
to
tell
him
what
he
should
do
,
for
they
knew
he
would
do
what
might
be
done
for
him
,
because
he
loued
him
.
So
we
may
say
to
the
Lord
,
when
we
are
sure
that
he
loueth
vs
,
Lord
he
whom
thou
louest
wanteth
this
or
that
for
his
body
or
his
soule
,
we
néede
not
then
appoint
him
what
to
do
,
or
when
,
or
how
,
for
looke
what
he
séeth
most
conuenient
for
vs
,
&
for
his
owne
glory
,
he
wil
surely
do
it
.
Therfore
whatsoeuer
Dauid
knoweth
,
he
will
be
sure
to
know
this
:
&
whatsoeuer
he
be
ignoraunt
of
,
yet
of
this
he
will
not
be
ignoraunt
.
To
teach
vs
,
that
whatsoeuer
we
séeke
to
make
sure
,
this
must
first
be
made
sure
,
or
els
nothing
is
sure
.
Peter
bids
vs
make
our
election
sure
.
Iob
when
he
saith
,
I
am
sure
that
my
redeemer
liueth
,
teacheth
vs
to
make
our
redemption
sure
.
And
here
Dauid
teacheth
vs
to
make
Gods
fauour
sure
:
now
if
we
make
that
sure
,
them
our
election
is
sure
,
our
redemption
is
sure
,
our
vocation
is
sure
,
and
our
saluation
is
sure
.
The
suter
desireth
but
the
fauour
of
his
beloued
,
what
doth
the
child
desire
of
his
father
,
but
fauour
?
what
doth
the
subiect
séeke
for
of
his
Prince
but
fauour
?
as
Hester
desired
nothing
but
that
the
king
would
hold
out
his
golden
scepter
to
her
in
token
of
fauour
:
what
doth
the
prisoner
craue
but
fauour
?
And
all
these
thinke
them selues
in
good
estate
if
they
may
know
that
they
be
in
fauour
.
And
shall
not
we
thinke
our selues
sure
,
when
we
are
sure
that
God
doth
fauour
vs
,
whose
loue
is
aboue
the
loue
of
Princes
,
aboue
the
loue
of
fathers
and
mothers
,
yea
aboue
all
loues
?
Yea
no
doubt
of
it
,
for
if
we
make
that
sure
,
then
our
Prince
is
sure
,
our
kingdome
is
sure
,
our
Cities
are
sure
,
our
bodies
are
sure
,
our
soules
are
sure
,
and
all
is
sure
,
for
who
dare
hurt
,
or
who
can
touch
him
whom
God
fauoreth
?
they
touch
the
very
aple
of
his
eye
.
Shall
we
labour
,
and
trauaile
to
be
sure
of
loue
,
which
is
mutable
,
&
not
of
that
loue
which
is
vnchaungeable
?
mans
loue
is
mixt
with
hatred
,
and
is
commonly
more
like
hatred
then
loue
,
but
Gods
loue
is
perfect
without
any
mixture
:
whom
men
fauour
,
Esaw
,
that
chaunged
his
birth
right
for
right
naught
,
nay
so
we
proue
as
foolish
as
Iudas
,
that
valued
the
good-will
of
the
Iewes
aboue
the
loue
of
Christ
,
but
he
gat
nothing
by
it
,
by
that
time
he
and
the
gallowes
had
reckned
together
.
Dauid
makes
more
accompt
of
Gods
fauour
then
of
his
kingdome
,
yea
then
of
victorie
against
his
enemies
,
as
if
he
should
say
,
my
foes
do
not
triumph
against
me
,
that
is
well
for
me
,
but
by
this
I
know
that
thou
louest
me
,
that
is
better
.
We
haue
markes
to
know
euery
thing
by
,
sauing
the
loue
of
God
,
but
of
that
we
thinke
we
are
sure
,
for
we
thinke
so
well
of
our selues
that
God
must
néedes
loue
vs
whether
we
will
or
no
,
as
that
Papistes
which
set
their
good
workes
vpon
the
score
,
&
make
God
indebted
to
them
for
their
workes
,
and
therefore
we
regard
neither
the
time
when
,
nor
the
place
where
,
nor
the
persons
by
whom
,
nor
the
tokens
by
which
the
Lord
doth
offer
to
make
his
loue
knowen
vnto
vs
.
When
the
seruaunts
of
Benhadad
king
of
Aram
,
went
with
ropes
about
their
neckes
to
Achab
king
of
Israel
,
to
entreat
for
their
maisters
life
,
they
gaue
diligent
héede
if
they
could
catch
any
thing
of
Achabs
mouth
that
might
be
a
signe
of
fauour
,
King
.
20
33.
and
when
they
heard
him
call
Benhadad
his
brother
,
oh
how
glad
were
they
?
How
did
they
play
vpon
that
word
?
how
did
they
féede
their
hope
vpon
it
?
they
made
hast
and
said
,
Thy
brother
liueth
.
The
Lord
hath
greater
aduantage
against
vs
than
euer
Achab
had
against
Benhadad
,
for
he
did
flye
from
Achab
,
so
can
not
we
from
the
Lord
,
he
did
hide
himselfe
from
Achab
,
so
can
not
we
from
the
Lord
,
Bēhadad
had
seruants
to
send
to
king
Achab
,
but
what
spokesmen
shall
we
send
to
the
Lord
?
we
must
come
forth
our selues
.
Achab
had
power
but
against
the
body
of
Benhadad
,
the
Lord
hath
power
against
both
our
bodies
and
soules
,
king
Achabs
power
was
subiect
to
the
Lordes
power
,
but
who
shall
withstand
the
Lordes
power
,
for
his
counsel
shall
stand
?
If
Achab
had
exercised
his
power
vpon
Benhadad
it
had
bene
but
for
a
time
,
but
if
the
Lord
should
execute
his
wrath
vpon
vs
,
if
it
were
kindled
yea
but
litle
,
it
would
flame
for
euer
,
now
if
we
did
consider
these
things
well
,
&
if
we
were
asmuch
afrayde
of
the
king
of
heauen
,
as
they
were
of
the
king
of
Israell
,
and
if
our
miserable
daungers
,
and
daungerous
miseries
did
as
nearely
touch
vs
,
as
theirs
did
touch
them
,
we
would
take
as
diligent
héede
to
the
words
of
God
as
they
did
to
the
wordes
of
king
Achab
,
and
we
would
be
as
glad
to
heare
a
word
that
might
be
as
a
token
of
fauour
,
as
they
were
,
but
alas
we
do
not
consider
,
we
are
not
touched
,
nor
moued
,
&
therfore
when
the
Lord
doth
by
his
messengers
entreat
vs
to
be
saued
,
&
wooe
vs
by
all
the
names
&
tokens
of
loue
,
we
regarde
not
,
the
Lord
open
our
eyes
to
see
in
what
a
desperate
case
we
stand
and
let
vs
make
more
reckening
of
Gods
loue
tokens
then
we
do
,
if
not
,
shall
not
the
Aramites
rise
vp
in
iudgement
against
vs
?
When
the
Angell
came
downe
to
stirre
vp
the
poolé
of
Bethesda
,
(
wherein
lay
many
sicke
and
diseased
)
there
was
wayting
on
euery
side
,
Iohn
.
5.2.3
4.5
.
and
happy
was
he
that
could
step
in
first
,
for
he
that
stept
in
first
after
the
stirring
of
the
water
was
healed
,
of
what
disease
soeuer
he
had
.
We
haue
a
better
poole
than
the
poole
of
Bethesda
,
for
the
word
of
God
is
water
of
life
,
and
able
to
cleanse
the
soule
&
body
too
,
if
we
step
into
it
when
it
is
stirred
by
the
Angell
of
the
Lord
,
how
often
hath
the
Lord
by
his
Ministers
,
stirred
vp
this
water
,
that
we
might
be
healed
by
it
?
no
small
fauour
no
doubt
.
But
who
waiteth
for
it
?
who
steppeth
into
it
?
Nay
who
steppeth
not
from
it
rather
?
who
is
cleansed
by
it
?
and
yet
who
hath
not
néede
of
it
?
For
none
can
say
his
hart
is
cleane
.
Now
if
we
make
no
more
reckoning
of
Gods
loue
,
and
his
loue
tokens
then
thus
,
shall
not
those
sicke
and
diseased
men
of
Bethesda
rise
vp
in
iudgement
against
vs
?
no
doubt
they
shall
.
We
thinke
that
whatsoeuer
we
want
,
yet
we
are
sure
that
God
doth
loue
vs
,
&
neuer
make
any
reckoning
of
his
loue
tokens
,
but
we
may
be
deceiued
.
Dauid
was
not
alwayes
so
sure
,
for
sometime
he
thought
that
the
Lord
had
forgotten
him
,
sometime
he
thought
that
God
had
geuen
him
ouer
to
him selfe
,
hereupon
he
cried
out
at
one
time
,
how
long
shall
thy
wrath
burne
like
fire
?
for
euer
?
at
another
time
he
prayeth
,
O
take
not
thy
spirite
from
me
,
restore
vnto
me
the
ioy
of
my
saluation
,
by
which
pitifull
cries
it
may
appeare
that
he
was
halfe
afrayde
.
Therefore
he
was
glad
to
take
a
loue
token
when
it
was
offred
him
,
for
when
he
was
not
sure
of
Gods
loue
towardes
him
,
he
thought
that
God
was
angry
with
him
,
and
that
was
of
all
things
most
terrible
vnto
him
and
intollerable
.
So
must
we
,
if
we
wil
be
sure
that
God
is
not
angry
with
vs
,
we
must
be
sure
that
he
fauoureth
vs
.
If
Gods
people
must
be
sure
of
Gods
fauour
towards
them
in
Christ
,
as
Dauid
teacheth
,
then
we
must
not
stand
in
doubt
of
it
as
Papists
do
teach
,
we
haue
no
reason
so
to
do
.
For
doth
he
call
vs
his
sonnes
,
and
we
call
him
our
father
,
that
we
should
doubt
of
his
loue
?
Doth
he
call
vs
his
friends
,
his
brethren
,
his
spouse
,
his
loue
,
his
doue
,
and
by
all
the
names
of
loue
,
that
we
should
doubt
of
his
loue
?
Hath
he
kissed
vs
with
so
many
kisses
of
his
mouth
?
hath
he
sent
vs
so
many
pledges
of
his
loue
?
hath
he
renewed
his
couenant
so
often
?
hath
he
sealed
it
with
the
Sacraments
,
and
bound
it
with
an
oth
?
and
al
this
that
we
might
doubt
whether
he
doth
loue
vs
or
no
?
Thus
you
sée
one
point
of
poperie
ready
to
soune
at
the
hearing
of
this
doctrine
.
If
there
be
any
Papist
here
that
hath
a
mind
to
it
,
let
him
take
it
vp
,
&
make
much
of
it
,
for
Gods
people
(
you
sée
)
care
not
for
it
,
they
had
rather
know
for
a
certaintie
that
God
doth
fauour
them
,
then
to
stand
in
doubt
thereof
.
To
loue
God
,
and
to
be
loued
of
God
,
is
all
that
God
requireth
of
vs
,
and
all
that
we
desire
of
God
.
For
if
we
loue
him
,
then
we
feare
him
,
we
worship
him
,
we
trust
in
him
,
we
heare
him
,
we
obey
him
,
&c.
If
he
loue
vs
,
then
he
prouideth
for
vs
all
good
things
,
and
preserueth
vs
from
all
that
may
hurt
vs
,
&c.
Our
loue
to
him
hath
marks
,
and
so
hath
his
to
vs
.
God
doth
not
loue
vs
and
kéepe
it
from
vs
,
but
he
maketh
it
knowen
that
he
loueth
vs
,
as
Ionathan
made
his
loue
knowen
to
Dauid
,
and
as
the
father
of
the
prodigal
child
made
his
loue
manifest
to
his
sonne
when
his
affection
was
towards
him
.
By
this
I
know
that
thou
fauorest
me
(
saith
Dauid
)
because
mine
enemie
hath
not
triumphed
against
me
.
When
God
doth
deliuer
vs
from
the
hands
of
our
enemies
,
or
any
trouble
else
,
we
may
perswade
our selues
thereby
,
that
he
hath
a
fauour
vnto
vs
,
as
Dauid
did
.
But
then
it
may
be
demaunded
,
If
God
doth
loue
his
Church
,
why
doth
he
suffer
his
Church
to
be
troubled
and
molested
with
enemies
?
The
reason
is
this
,
because
by
this
meanes
his
loue
may
be
made
more
manifest
,
in
sauing
and
deliuering
them
.
For
as
a
sure
friend
is
not
knowen
but
in
time
of
néede
:
so
Gods
goodnesse
and
loue
is
neuer
so
well
perceiued
,
as
it
is
in
helping
of
vs
when
we
cannot
helpe
our selues
.
As
Adams
fall
did
serue
to
manifest
Gods
iustice
&
mercie
,
Now
,
some
men
will
say
,
Oh
I
thank●
God
I
am
in
prosperitie
,
and
I
liue
well
,
out
of
all
danger
,
and
trouble
,
and
I
want
nothing
,
therfore
I
am
sure
God
loueth
me
.
Againe
,
such
a
one
serueth
God
well
I
warrant
you
,
for
you
sée
how
he
doth
thriue
and
prosper
in
the
world
,
he
is
come
vp
of
nothing
,
&c.
therefore
no
doubt
God
doth
loue
him
:
this
is
the
corrupt
iudgement
of
blind
worldlings
,
which
take
all
for
gold
that
glistereth
,
and
thinke
there
is
no
other
heauen
but
earth
:
but
these
men
deceiue
themselues
,
and
so
many
as
listen
vnto
them
,
for
when
God
shall
neuer
visite
vs
with
anie
crosse
,
but
shall
giue
vs
all
things
at
our
pleasure
,
and
let
vs
haue
what
we
lust
for
,
it
is
a
signe
that
he
is
angrie
with
vs
,
&
then
we
are
nearest
to
our
destruction
.
For
as
the
oxe
that
is
stall
fed
,
waxeth
fat
,
and
the
fatter
he
is
,
the
fitter
he
is
for
the
butcher
,
and
the
nearer
he
is
to
the
day
of
slaughter
:
so
it
●areth
with
the
wicked
worldlings
,
which
neuer
come
vnder
the
crosse
,
&
whose
necks
●ould
neuer
abide
the
yoke
of
the
word
of
God
,
Iob
,
and
he
will
iustifie
this
to
be
true
,
for
these
are
his
wordes
.
Wherefore
doe
the
wicked
liue
,
and
waxe
old
,
and
grow
in
wealth
?
to
shew
that
a
man
may
be
a
wicked
man
though
he
be
a
wealthy
man
,
and
that
honestie
goeth
not
by
riches
,
he
goeth
on
&
saith
,
Their
seede
is
established
in
their
sight
with
them
,
and
their
generation
before
their
eyes
.
Their
houses
are
peaceable
,
without
feare
,
the
rod
of
God
is
not
vpon
them
.
Their
bullocke
gendreth
and
faileth
not
,
their
cow
calueth
and
casteth
not
her
calfe
.
They
send
forth
their
children
like
sheepe
,
and
their
sonnes
daunce
.
They
take
the
tabret
&
harpe
,
and
reioyce
in
the
sounde
of
the
Organes
.
They
spend
their
dayes
in
welth
,
&
sodenly
they
dye
,
or
go
down
to
the
graue
.
That
is
,
they
lye
not
long
sicke
Now
sée
their
Religion
.
They
say
vnto
God
,
depart
from
vs
,
for
we
desire
not
the
knowledge
of
thy
wayes
:
Who
is
the
almightie
,
that
we
should
serue
him
?
and
what
profit
should
we
haue
if
we
should
pray
vnto
him
?
Now
sée
their
end●
They
shal
be
as
stubble
before
the
wind
,
and
as
chaffe
that
the
storme
carrieth
away
,
God
will
lay
vp
the
sorrow
of
the
father
for
his
children
,
when
he
rewardeth
him
he
shall
know
it
:
his
eyes
shall
see
his
destruction
,
and
he
shall
drinke
of
the
wrath
of
the
almighty
.
Aske
the
Prophet
Dauid
,
and
he
will
iustifie
as
much
,
for
thus
he
speaketh
of
the
wicked
,
They
are
not
in
troubles
as
other
men
,
neither
are
they
plagued
with
other
men
.
Their
eyes
stand
out
for
fatnesse
,
they
haue
more
then
hart
can
wish
.
They
set
their
mouth
against
heauen
,
and
their
toung
walketh
thorough
the
earth
.
Now
sée
their
blasphemy
against
God
.
And
they
say
,
how
doth
God
know
it
?
or
,
is
there
knowledge
in
the
most
high
?
Lo
,
these
are
the
wicked
,
yet
prosper
they
alwayes
,
and
increase
in
riches
.
Now
sée
their
end
.
Surely
thou
(
O
Lord
)
hast
set
them
in
slippery
places
,
and
cast
them
downe
into
desolation
.
How
sodenly
are
they
destroyed
,
perished
and
horribly
consumed
?
If
this
be
not
sufficient
,
he
can
proue
it
by
an
example
of
the
Israelites
,
of
whom
he
maketh
this
report
.
They
lusted
with
concupiscence
in
the
wildernesse
,
meaning
,
when
they
desired
the
flesh
pots
of
Egypt
againe
.
The
Lord
gaue
them
their
desire
[
for
he
sent
them
quayles
]
but
he
sent
&
what
became
of
they
rebelled
against
Moses
&
Aaron
,
whereupon
the
earth
swallowed
vp
some
,
and
fire
from
heauen
deuoured
other
some
.
If
you
aske
the
Prophet
Esay
,
he
will
auouch
this
to
be
true
,
for
(
speaking
in
the
person
of
God
to
the
stubburne
Iewes
)
he
saith
thus
,
Esay
.
1.
Wherefore
should
you
be
smitten
any
more
?
for
you
fall
away
more
and
more
,
the
whole
head
is
sicke
and
the
whole
hart
is
heauie
.
Meaning
that
he
would
correct
them
no
more
,
séeing
they
were
neuer
the
better
for
correction
,
but
to
let
them
do
as
they
listed
,
that
his
indgemē●
might
be
excéeding
great
,
and
iust
vpon
them
▪
For
the
followeth
in
the
7.
verse
.
Your
land
is
wast
,
your
Cities
are
burnt
with
fire
,
straūngers
deuour
your
land
in
your
presence
,
and
it
is
desolate
like
the
ouerthrow
of
straungers
▪
And
the
daughter
of
Zion
,
shall
remaine
like
a
cottage
in
a
vineyard
,
like
a
lodge
in
a
garden
of
cucumbers
,
and
like
a
besieged
Citie
▪
And
all
this
came
vpon
them
,
when
the
Lord
left
them
to
themselues
,
to
do
what
they
listed
.
All
which
places
doe
shew
and
proue
how
mad
,
&
foolish
they
are
,
which
measure
Gods
loue
and
fauour
towardes
them
,
by
outward
prosperitie
,
and
his
anger
by
outward
aduersitie
.
On
the
contrary
,
his
children
he
puts
th●
alwayes
in
minde
of
their
duetie
by
whipping
them
with
his
fatherly
rod
,
they
do
not
so
soone
step
awrie
,
but
by
and
by
he
fetcheth
them
home
againe
.
What
is
Diues
the
better
for
all
his
wealth
,
being
now
in
hell
torments
?
Lazarus
a
poore
man
,
yet
a
godly
man
,
was
kept
vnder
in
this
life
,
but
now
is
exalted
.
And
God
indéede
doth
many
times
kéepe
his
children
vnder
,
and
geueth
them
but
frо̄
hand
to
mouth
,
and
yet
loueth
them
neuertheless
.
As
a
father
kéepeth
his
sonne
&
heire
●hort
,
without
any
money
in
his
purse
,
or
any
thing
els
at
his
owne
will
,
till
the
time
come
that
he
shall
inherite
:
&
in
great
wisedome
he
doth
it
,
for
if
his
sonne
should
haue
the
inheritaunce
presently
,
he
would
wast
it
,
&
spend
it
vaynely
,
so
God
dealeth
with
his
children
,
and
for
no
other
cause
,
both
in
singular
wisedome
and
loue
,
that
they
may
say
afterward
,
By
this
I
know
that
thou
louest
me
.
&c.
So
that
this
is
not
the
thing
that
can
assure
vs
of
Gods
fauour
to
haue
no
enemies
,
and
no
troubles
,
for
if
we
be
Gods
children
we
must
looke
for
both
.
Therefore
is
the
Church
called
militant
,
alwayes
in
battaile
,
alwayes
beset
with
enemies
.
S.
Paule
describing
the
way
to
heauen
saith
,
we
must
passe
through
many
tribulalations
.
Therefore
Esaw
and
Iacob
shall
no
sooner
haue
life
,
but
they
shall
striue
together
in
their
mothers
belly
.
Therfore
Abraham
shall
no
sooner
receiue
the
promise
,
but
he
must
looke
to
be
banished
,
and
therefore
Abell
shal
be
enuied
of
his
owne
brother
,
so
soone
as
the
Lord
regardes
his
sacrifice
.
The
righteous
man
is
like
Lot
amongest
the
Sodomits
,
and
like
Sampson
amongst
the
Philistins
.
This
is
the
state
of
the
Church
called
militant
,
it
is
like
a
ship
tossed
with
the
waues
,
driuen
with
the
winds
,
beset
with
Pirates
,
on
the
one
side
,
with
rockes
,
&
sandes
on
the
other
side
,
alwayes
vpon
the
sea
,
and
when
it
is
safest
,
there
is
but
a
bord
between
life
and
death
.
Their
peace
is
persecution
their
rest
is
labour
,
their
riches
is
pouertie
,
their
glory
is
reproch
,
their
libertie
is
imprisonment
And
yet
by
this
they
know
that
God
doth
fauour
them
,
because
he
doth
so
t●●●per
these
cuppes
vnto
them
,
with
his
grace●
holy
spirite
,
that
in
persecution
they
find
peace
,
in
labour
they
finde
rest
,
in
pouertie
they
finde
contentement
,
therefore
great
riches
:
in
reproches
they
finde
glory
,
in
imprisonment
they
finde
libertie
,
and
in
death
they
finde
life
.
It
is
no
new
thing
you
sée
,
for
good
men
to
haue
enemies
,
nay
the
better
men
the
more
enemies
,
Peter
,
that
his
faith
might
not
fayle
,
so
he
prayeth
still
for
the
faithfull
that
their
faith
may
not
fayle
,
so
that
still
they
may
say
with
Dauid
.
By
this
I
know
that
thou
louest
me
,
because
my
enemies
do
not
triumph
against
me
.
But
what
?
did
not
Dauids
enemies
triumph
against
him
when
they
said
,
A
mischief
is
●ight
vpon
him
,
and
he
that
lyeth
shall
rise
no
more
.
As
appeareth
in
the
8.
verse
of
this
Psalme
.
Why
did
Dauid
then
so
gréeuously
complaine
?
The
aunswere
is
at
hand
,
they
spake
euill
indéede
of
Dauid
,
and
as
they
would
haue
had
it
,
yea
,
and
as
they
thought
to
haue
had
it
too
,
but
the
Lord
deliuered
him
,
so
that
they
triumphed
before
the
victorie
.
When
they
saw
that
the
Lord
did
a
litle
visite
him
,
they
cried
out
:
now
he
is
met
withall
,
now
he
is
downe
.
&c.
And
thus
rashly
they
iudged
of
the
Lordes
annointed
,
and
triumphed
ouer
him
,
whom
the
Lord
raised
vp
again
.
So
played
the
Popes
Catholikes
,
when
they
would
haue
come
vpon
vs
,
like
the
fat
Bulles
of
Basan
,
gaping
vpon
vs
,
as
though
they
would
haue
eaten
vs
vp
,
when
they
saw
some
of
our
men
ouercome
in
battaile
,
or
when
the
Lord
did
a
litle
frowne
vpon
vs
,
they
began
straightway
to
triumph
ouer
vs
,
&
marching
into
Ireland
,
as
though
all
had
bene
cocke
sure
for
them
:
but
the
Lord
put
a
bridle
into
their
mouthes
,
&
so
caried
them
backe
again
by
Senacheribs
way
.
So
likewise
before
they
came
last
with
their
inuincible
Nauy
,
they
deuided
our
kingdome
,
and
prouided
owners
for
euery
country
,
Citie
,
Bishopricke
,
Lordship
,
and
whippes
for
euery
body
.
Indéede
they
troubled
vs
,
&
put
many
in
great
feare
,
but
through
Gods
goodnesse
the
feare
was
greater
then
the
hurt
,
by
which
the
Lord
would
geue
vs
to
vnderstand
,
that
he
had
a
fauour
towardes
vs
.
And
that
we
might
know
it
indeede
,
he
would
not
suffer
vs
to
destroy
them
,
least
we
should
say
that
through
our
owne
power
we
gaue
them
the
ouerthrow
,
and
gat
our selues
the
victorie
,
but
with
his
owne
hand
,
and
with
his
holy
arme
he
gat
himselfe
the
victorie
,
that
the
whole
prayse
might
returne
to
himself
,
&
by
this
we
might
be
assured
of
his
loue
,
and
fauour
towardes
vs
,
blessed
be
his
name
for
it
.
Surely
this
was
one
of
the
greatest
loue
tokens
that
euer
he
bestowed
vpon
vs
(
of
temporall
benefites
)
the
greatnesse
whereof
shal
appeare
,
when
we
consider
how
they
would
haue
handled
vs
,
if
they
had
triumphed
against
vs
.
For
this
purpose
let
vs
take
but
a
litle
view
.
First
of
their
exactions
in
Naples
,
secondly
of
their
sauage
cruelties
vpon
the
poore
Indians
,
and
then
shall
we
sée
what
miseries
and
mischiefs
such
a
triumph
and
such
triumphers
would
haue
brought
vpon
vs
.
And
first
of
their
exactions
in
Naples
,
when
they
triumphed
there
.
To
passe
ouer
their
trecherous
entraunce
,
it
is
reported
by
one
of
their
owne
Bishops
(
in
a
booke
that
he
wrote
to
the
king
of
Spaine
,
Exactions
of
Spaniardes
in
Naples
.
for
the
redresse
of
these
things
)
that
euery
foure
or
fiue
yeares
they
receiued
200000.
or
400000.
and
a
Million
of
gold
.
Their
landed
men
were
defeated
of
their
landes
and
houses
,
if
they
had
not
their
euidence
to
shew
(
which
perhaps
might
be
lost
)
although
they
could
make
iust
proofe
of
their
lawfull
possession
and
right
for
a
100.
yeares
before
.
The
farmer
of
their
butcherie
,
and
powltrie
receiueth
300.
Duckets
daily
for
his
fee
Euery
chimney
payeth
6.
●
.
Euery
strumpet
iij.
●
.
what
should
I
say
?
if
all
the
payments
were
layed
together
,
that
all
the
kings
had
before
,
they
were
not
comparable
to
the
extraordinarie
exactions
of
the
Spaniards
in
Naples
.
As
for
their
cruelties
on
the
poore
Indians
they
are
not
to
be
spoken
,
for
they
dispeopled
more
then
10.
Realmes
greater
then
all
Spaine
,
Aragon
and
Portugall
.
Within
40.
yeares
they
butchered
aboue
12.
Millions
of
men
,
The
crueltie
of
Spaniards
in
India
.
women
,
and
infants
.
They
would
set
vp
men
and
women
naked
against
trées
or
walles
.
&c.
and
would
lay
wagers
,
who
should
shoote
or
throw
their
dartes
nearest
the
hart
,
and
made
a
sport
of
murther
,
as
ordinarily
as
we
do
of
shooting
,
or
bowling
&c.
They
would
vse
to
broyle
men
to
death
vpon
gridirons
,
especially
great
men
:
whereupon
it
fell
out
,
that
certaine
Lordes
being
broyled
,
foure
or
fiue
,
through
their
pitifull
roaring
and
crying
(
which
they
were
enforced
to
make
through
extremitie
of
torment
)
disquieted
the
Captaine
that
lay
not
far
of
,
&
to
make
them
hold
their
peace
they
had
their
mouthes
stopped
with
bullets
,
vntill
they
were
rosted
to
death
.
Their
cruelties
were
so
great
that
a
certaine
Lord
,
for
feare
fled
to
the
Ile
of
Cuba
,
where
he
was
taken
and
burned
,
and
being
exhorted
by
a
Frier
to
dye
a
Catholique
,
that
he
might
go
to
heauen
,
he
asked
the
Frier
whither
the
Spaniards
went
when
they
dyed
,
to
heauen
quoth
the
Frier
.
Then
I
will
not
goe
to
heauen
said
the
Indian
Lord
,
because
the
Spaniardes
(
as
you
say
)
goe
thither
,
for
it
is
better
to
go
to
hell
(
said
he
)
them
to
come
where
any
Spaniards
haue
any
thing
to
do
.
Another
time
,
a
certaine
Spanish
gouernour
entring
the
firme
land
,
a
Lord
of
the
countrey
to
gaine
his
goodwill
,
and
to
auoid
torture
,
met
him
,
and
presented
him
with
nine
thousand
duckets
,
in
recompence
wherof
they
bound
him
to
a
stake
,
and
set
fire
to
his
féete
,
whereupon
he
brought
thrée
thousand
Castillans
more
,
with
which
summe
this
tyrant
not
satisfied
,
put
fire
againe
to
his
féet
,
vntill
the
sinewes
burst
,
and
the
marrowe
sprung
out
of
the
bones
,
and
so
he
died
.
The
king
of
Mexico
sent
a
thousand
presents
to
welcome
him
,
besides
that
:
him selfe
in
his
owne
person
met
him
with
an
honourable
troupe
of
Lords
and
Gentlemen
,
he
was
laden
with
bolts
for
his
labour
,
and
being
in
prison
,
the
rest
came
to
solace
their
King
with
some
pleasant
sports
and
shewes
,
wherupon
they
were
apprehended
by
the
Spaniards
:
a
solemne
day
of
slaughter
was
proclaimed
,
and
at
the
day
appointed
two
thousand
yong
Gentlemen
were
put
to
death
for
a
terror
to
all
the
countrey
.
The
same
tyrant
going
to
warre
against
any
Citie
,
or
prouince
,
would
yoke
many
together
by
the
neckes
,
allowing
no
sustenance
to
twentie
thousand
,
but
the
flesh
of
so
many
Indians
as
they
could
kill
.
They
had
as
ordinarie
a
shambles
of
mans
flesh
as
we
haue
of
beasts
:
Reade
more
of
these
things
in
a
booke
called
A
complaint
of
England
,
and
the
Spanish
〈◊〉
●●ties
.
they
kept
mastifes
,
&
other
great
dogs
to
hunt
men
and
women
,
from
which
a
woman
séeing
she
could
by
no
meanes
escape
,
she
went
and
hanged
her selfe
vpon
a
trée
with
her
babe
tyed
to
her
féete
,
and
yet
before
the
babe
was
dead
,
the
dogges
came
and
deuoured
it
.
Another
,
hunting
venison
,
could
find
no
game
,
and
comming
homward
he
met
a
woman
with
a
child
in
her
armes
,
he
tooke
her
infant
,
and
cut
it
in
péeces
,
and
threw
it
to
his
dogges
for
liuerie
.
It
is
not
possible
(
as
one
saith
)
to
vtter
in
words
the
mercilesse
dealing
of
Spaniards
in
India
,
the
gastly
remembrance
whereof
is
able
to
daunt
the
stoutest
courage
.
Yet
these
are
the
men
which
pretend
supporting
of
the
Catholique
faith
.
Now
,
by
this
●ast
we
may
giue
a
gesse
how
our
cup
should
haue
bene
tempered
,
if
the
Lord
had
suffered
them
to
triumph
ouer
vs
,
for
if
they
handled
these
poore
soules
after
this
maner
,
which
neuer
did
hurt
them
,
nor
their
religion
,
how
wold
they
haue
handled
vs
,
which
alwayes
haue
bene
enemies
to
their
irreligious
procéedings
?
surely
their
hatred
against
vs
,
would
haue
proued
like
Nebuchadnezzars
fornace
,
litle
finger
should
haue
bene
greater
vpon
vs
then
their
loines
were
vpon
them
.
King
.
12.10.11
.
And
whereas
they
did
burthen
them
with
a
grieuous
yoke
,
they
would
haue
made
our
yoke
heauier
:
and
whereas
they
chastised
them
with
rods
,
they
would
haue
corrected
vs
with
scorpions
,
if
they
had
triumphed
ouer
vs
as
they
made
full
accompt
.
By
this
then
we
may
know
that
the
Lord
loueth
vs
,
(
alas
a
nation
not
worthie
to
be
loued
)
because
our
enemies
did
not
triumph
against
vs
.
Blessed
be
his
name
for
euer
.
But
doth
God
loue
none
but
those
whom
he
deliuereth
out
of
their
enemies
handes
?
Yes
surely
,
that
he
doth
:
for
it
is
no
matter
how
we
be
ouercome
of
our
bodily
enimies
,
so
that
our
spirituall
enemies
do
not
ouercome
vs
.
For
euerie
Christian
hath
two
sorts
of
enemies
as
Dauid
had
,
bodily
,
and
spirituall
:
our
spirituall
enemies
be
our
sinnes
,
and
the
temptations
of
the
world
,
the
flesh
and
the
deuill
which
fight
against
the
soule
(
as
S.
Peter
saith
)
.
S.
Paule
teacheth
in
his
doctrine
to
the
Rom.
By
this
I
knowe
that
thou
fauourest
me
.
&c.
Without
doubt
the
Prophet
Dauid
had
néede
of
many
blessings
moe
,
which
the
Lord
did
not
bestow
vpon
him
,
but
kept
them
back
from
him
,
and
all
to
humble
him
:
and
yet
he
did
not
murmure
against
God
,
for
the
want
of
them
,
but
gaue
him
thanks
for
those
which
he
had
alreadie
receiued
.
Although
the
Lord
did
not
suffer
him
to
take
any
rest
,
because
of
his
enemies
,
yet
he
praiseth
God
,
because
they
did
not
triumph
against
him
,
a
good
lesson
for
vs
to
learne
.
When
the
Lord
shal
afflict
vs
with
any
maner
of
affliction
:
as
,
losse
of
goods
,
losse
of
friends
,
losse
of
health
,
or
whatsoeuer
else
,
we
should
remember
then
what
benefites
we
haue
still
,
which
we
are
vnworthie
of
.
Then
thus
may
Gods
children
say
to
God
:
Though
the
Papists
do
molest
vs
,
and
speake
all
euill
of
vs
,
though
our
enemies
séeke
and
sift
vs
,
yet
they
misse
of
their
purpose
,
and
thou
doest
raise
vp
friends
vnto
vs
.
Though
Athiests
,
scoffers
,
&
worldly
beasts
do
●out
at
thy
preachers
,
yet
thou
doest
not
let
them
discourage
them
,
whereby
we
know
that
thou
louest
vs
.
And
hath
the
Lord
taken
away
thy
goods
,
&c.
yet
remember
that
he
hath
giuen
thée
leaue
to
enioy
thy
sight
,
thy
spéech
,
thy
hearing
,
thy
vnderstanding
,
thy
wits
,
his
spirite
,
&c.
all
wich
are
more
then
thou
deseruest
,
and
more
then
he
doth
for
euerie
one
.
So
we
may
say
for
matters
of
reformation
,
although
euery
thing
be
not
in
all
respectes
as
it
should
be
,
and
as
if
were
to
be
wished
,
yet
let
vs
thanke
the
Lord
for
these
good
things
we
haue
.
Though
the
growth
of
the
Church
be
yet
hindred
by
many
ignoraunt
Ministers
and
idle
nonresidents
,
yet
hath
the
Church
many
good
Pastours
,
and
teachers
to
whom
the
porter
Iesus
Christ
hath
opened
the
doore
,
and
furnished
with
singular
graces
,
for
the
good
of
his
Church
.
Let
vs
thanke
his
Maiestie
for
them
,
and
not
as
some
do
,
which
for
the
want
of
some
things
,
condemne
all
the
things
which
we
haue
,
because
the
Church
(
forsooth
)
is
not
so
purely
purged
as
it
ought
to
be
,
therefore
we
haue
no
Church
no
Ministers
,
no
Sacraments
.
&c.
as
it
please
our
schismatiques
to
affirme
,
and
therefore
in
a
mad
rage
being
carried
with
pride
and
tempestuous
spirites
,
whose
glorie
is
altogether
i●
condemning
their
brethren
,
they
cry
,
separate
your
selues
,
come
out
from
amongest
them
,
as
though
we
had
nothing
left
amо̄gst
vs
,
which
might
be
a
token
of
Gods
fauour
,
&
loue
towardes
vs
.
Ah
my
good
bretheren
:
is
this
to
shew
our selues
thankefull
for
that
we
haue
receaued
?
shall
we
acknowledge
nothing
good
,
because
all
is
not
perfect
?
we
ought
to
striue
orderly
,
and
lawfully
(
I
confesse
)
vnto
perfection
if
it
may
be
,
that
Zion
may
shine
in
perfect
beautie
.
But
in
the
meane
while
let
vs
feare
,
that
the
Lord
for
our
vnthankefulnesse
,
and
scornefull
contempt
will
take
away
those
good
things
which
we
haue
,
before
he
giue
vs
any
more
.
If
we
should
want
nothing
,
we
should
waxe
wanton
,
&
forget
the
Lord
,
as
Dauid
did
,
But
now
let
vs
sée
what
vse
we
may
make
of
all
that
hath
bene
said
:
we
haue
heard
that
the
Lord
doth
not
onely
loue
vs
,
but
also
that
he
maketh
his
loue
knowen
vnto
vs
,
by
sauing
vs
from
the
cruell
hands
of
our
enemies
:
this
is
no
small
matter
,
for
the
Lord
to
bestow
such
loue
vpon
his
enemies
,
which
deserue
nothing
but
his
hatred
and
heauie
displeasure
,
should
not
this
make
vs
loue
the
Lord
againe
?
That
we
do
,
will
euery
one
be
ready
to
say
,
feede
my
flocke
,
to
shew
,
that
if
Ministers
féede
not
the
flocke
of
Christ
,
with
the
foode
of
their
soules
,
the
liuely
preaching
of
the
word
,
they
loue
not
Christ
:
and
yet
both
ignoraunt
Ministers
,
negligent
Pastors
,
&
carelesse
non-residents
,
will
beare
men
in
hand
they
loue
God
,
O
cruell
loue
that
suffreth
mens
soules
to
sinke
downe
to
hell
with
their
owne
,
for
whom
the
Lord
Iesus
hath
shed
his
bloud
.
You
Magistrats
will
say
you
loue
God
,
if
you
do
so
indéede
,
let
it
appeare
in
countenauncing
his
word
when
it
is
preached
,
and
encouraging
his
Ministers
,
in
reforming
his
Sabboth
,
in
suppressing
of
lewdnesse
,
in
vpholding
of
goodnesse
,
and
iudging
iustly
,
which
if
you
do
not
,
by
this
you
may
be
sure
you
loue
not
God
.
God
helpe
you
,
I
haue
not
for
you
,
a
cold
almes
God
knoweth
,
but
if
God
had
suffred
our
enemies
to
triumph
ouer
vs
,
them
we
should
haue
said
:
God
helpe
vs
,
we
haue
neither
for
you
,
nor
for
our selues
,
therefore
while
you
haue
wealth
and
are
able
,
doe
good
withall
,
do
not
be-lye
the
Lord
that
hath
giuen
you
both
for
your
selues
,
&
for
them
too
,
for
in
such
time
you
may
speake
it
,
that
your
wordes
may
proue
truer
then
you
wot
of
as
it
did
with
Ananias
&
his
wife
,
Actes
.
5.3
.
who
said
they
had
no
more
left
,
when
they
had
as
much
more
as
they
sold.
Furthermore
,
if
we
be
assured
that
the
Lord
doth
loue
vs
in
Iesus
Christ
,
we
may
be
bold
to
pray
without
feare
,
and
not
doubting
that
he
will
heare
vs
.
Last
of
all
this
assurance
of
Gods
fauour
,
should
bréed
in
vs
a
resolution
to
leaue
all
our
odd
shifts
,
and
deuises
which
we
vse
to
liue
by
,
and
to
rely
wholy
vpon
his
prouidence
,
vsing
no
meanes
but
good
,
knowing
that
he
which
loueth
vs
,
will
not
see
vs
want
any
thing
that
he
séeth
good
for
vs
.
These
things
may
trouble
vs
,
but
if
they
do
not
triumph
ouer
vs
,
by
ouerruling
vs
,
them
we
are
beloued
of
God
:
striue
we
then
by
faith
and
repentaunce
against
our
affections
,
and
in
the
end
we
shall
surely
triumph
in
heauen
,
for
the
Church
can
not
be
triumphant
in
heauen
,
vntill
it
be
militant
on
earth
:
Now
let
vs
pray
.
THE
SECOND
SERMON
OF
THE
ASSVRAVNCE
OF
GODS
LOVE
Nouember
.
21.
Sabboth
day
.
By
this
I
know
that
thou
fauorest
me
.
&c.
THe
Prophet
Dauid
careth
not
what
enemies
he
hath
nor
how
many
he
hath
,
so
that
God
be
not
his
enemy
,
he
regardeth
not
what
the
Lord
doth
vnto
him
,
neither
how
he
doth
handle
him
,
so
that
he
may
be
sure
he
doth
it
in
his
loue
&
fauour
towardes
him
,
and
not
in
his
wrath
,
and
displeasure
:
therefore
he
prayeth
,
Lord
rebuke
me
not
in
thy
wrath
,
neither
chasten
me
in
thy
displeasure
,
as
if
he
should
say
,
I
care
not
,
O
Lord
,
what
thou
doest
with
me
in
this
life
,
so
that
I
may
be
sure
of
thy
fauour
and
louing
kindnesse
.
This
serueth
to
teach
vs
,
that
when
any
trouble
,
or
affliction
shall
come
vpon
vs
,
we
must
not
so
much
looke
vpon
that
,
and
séeke
to
be
eased
thereof
,
as
to
looke
whether
we
be
in
fauour
with
God
or
no.
And
being
sure
of
his
fauour
in
his
sonne
Iesus
Christ
,
to
arme
our selues
patiently
to
beare
the
crosse
whatsoeuer
it
be
,
because
whatsoeuer
it
is
,
outward
or
inward
,
it
is
layed
vpon
vs
in
loue
,
not
to
hurt
vs
,
but
to
helpe
vs
forward
in
the
wayes
of
godlynesse
.
We
will
take
any
thing
well
at
his
handes
,
of
whom
we
are
perswaded
that
he
loueth
vs
,
for
the
assuraunce
of
his
loue
swalloweth
vp
,
and
swéetly
sendeth
downe
all
the
rest
:
if
he
teach
vs
,
we
take
it
,
if
he
admonish
vs
,
we
are
contented
,
if
he
reproueth
vs
,
we
put
it
vp
,
if
he
iest
with
vs
,
we
are
not
gréeued
,
yea
,
if
he
smite
vs
,
we
are
not
offended
,
all
is
taken
in
good
part
,
because
they
come
from
loue
,
who
neuer
did
hurt
his
beloued
.
So
God
dealeth
with
vs
,
his
children
,
he
teacheth
vs
when
we
are
ignoraunt
,
he
correcteth
vs
when
we
goe
astray
,
he
admonisheth
vs
when
we
are
vnruly
,
he
reproueth
vs
when
we
transgresse
,
he
threatneth
vs
when
we
are
stubburne
,
and
he
smiteth
vs
when
there
is
no
remedy
,
but
is
his
fauor
and
mercy
he
teacheth
,
correcteth
,
reproueth
,
threatneth
,
and
smiteth
his
children
,
that
they
might
not
be
damned
with
the
wicked
world
.
If
he
woundeth
vs
,
his
fauour
is
oyle
to
cure
the
wounde
,
if
he
sendeth
floudes
,
and
seas
of
troubles
,
the
assuraunce
of
his
fauour
is
like
Noahs
Arke
to
beare
vs
vp
from
drowning
.
If
his
wrath
shall
burne
like
fire
,
his
fauour
is
water
to
coole
the
heate
:
whereof
Diues
in
hell
could
not
get
a
drop
:
if
he
send
sicknesse
either
of
body
or
minde
,
the
assuraunce
of
his
fauour
is
a
present
remedy
,
like
the
brasen
Serpent
:
if
he
sendeth
sorrow
ouernight
,
his
louing
fauour
shall
bring
ioy
in
the
morning
,
and
a
ioyfull
tidings
like
,
Sonne
be
of
good
cheare
thy
sinnes
are
forgeuen
thee
.
If
he
chide
vs
,
his
fauour
that
he
beareth
vnto
vs
,
will
not
suffer
him
to
chide
for
euer
:
if
his
wrath
be
kindled
against
his
children
;
his
fauour
puts
out
all
againe
,
if
he
sets
vs
vp
as
markes
to
be
shot
at
,
he
sets
his
fauour
before
vs
,
with
the
assuraunce
whereof
,
we
are
defended
as
with
a
shield
.
When
he
punisheth
his
children
he
pitieth
them
,
for
he
doth
not
punish
them
as
an
enemy
,
but
as
a
father
,
therefore
Dauid
saith
,
As
a
father
hath
compassion
on
his
children
,
so
hath
the
Lord
compassion
on
all
those
that
feare
him
.
A
fathers
anger
is
rather
loue
then
anger
,
and
his
correction
is
to
be
compted
rather
a
loue
token
,
then
a
punishment
:
So
is
Gods
anger
towardes
his
children
which
feare
him
,
and
keepe
his
couenaunts
:
and
therefore
his
correction
is
a
loue
token
and
no
punishment
.
Aske
Salomon
:
and
he
will
tell
you
so
,
nay
the
Lord
himselfe
will
tell
you
so
,
if
he
sinne
(
saith
the
Lord
)
meaning
by
Salomon
)
I
will
chasten
him
with
the
rod
of
men
,
and
with
the
plagues
of
the
children
of
men
,
but
my
mercy
shall
not
depart
away
from
him
,
as
I
tooke
it
from
Saul
,
whom
I
put
away
before
thee
.
Aske
Adam
and
Eue
and
they
will
tell
you
so
,
for
in
punishing
their
first
sinne
,
he
wrapped
vp
a
blessing
within
the
curse
,
saying
to
the
Serpent
,
that
the
seede
of
the
woman
should
breake
his
head
,
meaning
that
Christ
should
weaken
the
power
of
sinne
&
of
death
,
such
was
his
loue
that
he
could
scarce
punish
for
loue
.
Aske
Dauid
and
he
will
tell
you
so
.
The
Lord
hath
chastened
me
sore
(
saith
he
)
(
belike
then
he
was
very
angry
)
but
he
hath
not
deliuered
me
vnto
death
.
Lazarus
,
the
Iewes
said
,
behold
,
how
he
loued
him
,
behold
how
he
loueth
vs
.
Sechem
deferred
not
to
doe
all
that
was
required
of
him
,
Dinah
,
because
he
loued
her
.
So
when
we
stand
in
néede
of
the
Lordes
helpe
,
he
deferreth
not
to
helpe
vs
,
because
he
loueth
vs
.
Sampson
,
how
canst
thou
say
,
that
thou
louest
me
,
seeing
that
thy
hart
is
not
with
me
?
thou
hast
mocked
me
these
three
times
.
But
who
can
say
that
the
Lord
doth
not
loue
his
children
,
séeing
both
his
hart
and
his
hand
is
with
them
,
and
he
neuer
mockt
them
?
When
the
Lord
doth
crosse
his
people
,
he
dealeth
with
them
as
Ioseph
dealt
with
his
brethren
,
which
because
it
is
so
liuely
a
resemblaunce
of
the
Lordes
procéeding
with
vs
,
we
will
a
litle
compare
the
one
with
the
other
:
both
for
our
comfort
and
also
for
our
instruction
.
When
Iosephs
brethren
came
to
Egipt
to
buy
corne
,
Ioseph
knew
them
,
and
spake
roughly
vnto
them
,
and
bare
them
in
hand
that
they
came
as
spies
:
so
the
Lord
dealeth
with
his
children
many
times
,
when
they
come
to
him
for
such
things
as
they
want
,
He
knoweth
them
wel
inough
:
but
maketh
himselfe
straunge
vnto
them
,
and
speaketh
roughly
vnto
them
,
by
séeming
to
deny
their
request
,
yea
somtimes
by
encreasing
their
sorrow
and
affliction
,
as
Iacob
striuing
with
the
Angell
for
a
blessing
,
Well
,
Ioseph
turned
from
his
brethren
and
wept
,
for
he
loued
them
,
but
he
kept
it
secret
to
him selfe
a
while
:
so
the
Lord
loueth
his
children
,
when
he
handleth
them
very
roughly
,
but
he
kéepeth
it
sometime
secret
for
a
while
.
Further
,
it
is
sayd
of
Ioseph
,
that
he
tooke
Simeon
from
them
,
and
bound
him
before
their
eyes
:
now
all
this
while
Ioseph
knew
his
brethren
,
Ioseph
,
Simeon
and
Beniamin
,
&
all
againe
at
the
last
.
So
Gods
children
in
the
end
find
all
,
when
they
thinke
they
haue
lost
all
.
Well
,
Beniamin
goeth
,
and
when
he
is
come
,
Ioseph
reasoneth
the
matter
with
them
thus
,
Is
this
your
brother
or
whom
you
told
me
?
&c.
He
knew
it
well
inough
,
but
before
he
could
go
any
further
,
his
affection
was
so
inflamed
towards
his
brother
,
that
he
made
hast
,
&
sought
where
to
weepe
:
all
this
while
he
loued
them
dearly
,
but
kept
it
to
him selfe
.
Ioseph
,
Vers
,
18.
and
said
,
Let
me
speake
but
a
word
in
the
eares
of
my
Lord
,
and
tels
him
a
long
storie
of
the
whole
matter
,
from
the
beginning
to
the
ending
,
as
though
Ioseph
all
this
while
had
known
nothing
of
the
matter
.
So
we
oftentimes
in
the
griefe
of
our
hearts
powre
foorth
manie
things
,
&
complaints
which
the
Lord
knoweth
well
enough
.
Haue
forth
euerie
man
from
me
,
which
being
done
▪
he
wept
,
and
cryed
,
so
that
all
heard
him
,
both
of
the
Egyptians
&
of
Pharaohs
house
.
And
at
the
last
his
loue
breakes
foorth
like
the
morning
light
,
and
ouerfloweth
after
long
restraint
,
as
a
streame
(
whose
course
is
stopped
)
ouerfloweth
the
banks
.
Now
mark
how
he
vttereth
him selfe
,
I
am
Ioseph
(
sayth
he
)
is
my
father
aliue
?
but
his
brethren
could
not
answer
him
,
for
they
were
astonished
at
his
presence
:
full
litle
did
they
thinke
that
Ioseph
had
bene
so
neare
them
,
they
did
not
once
dreame
of
any
such
matter
,
or
of
anie
such
man
.
Euen
so
the
hand
of
God
is
many
times
in
the
tempring
of
afflictions
to
the
godly
for
their
good
,
when
they
thinke
full
litle
vpon
it
.
I
am
Ioseph
your
brother
whom
you
sold
into
Egypt
:
(
wel
fare
all
good
tokens
)
come
neare
I
pray
you
vnto
me
,
be
not
sad
nor
grieued
with
your selues
that
you
sold
me
,
for
it
was
Gods
doing
for
your
preseruation
.
Afterward
they
and
their
father
,
and
all
his
house
came
vp
and
had
Egypt
to
inhabite
:
after
the
like
maner
dealeth
God
with
his
children
as
Ioseph
dealt
with
his
brethren
,
but
after
many
trials
he
vttereth
him selfe
vnto
them
,
he
puts
them
in
good
remembrance
of
their
iniuries
done
to
his
Maiestie
:
he
fréely
forgiueth
them
,
and
giueth
them
the
inheritance
at
the
last
,
which
is
more
then
they
deserued
,
and
more
then
they
desired
,
and
more
then
they
looked
for
,
by
which
they
are
assured
of
Gods
fauor
vnto
them
.
Therefore
who
will
not
be
content
with
patience
to
beare
what
triall
soeuer
this
our
louing
God
,
and
mercifull
Father
shall
thinke
good
to
lay
vpon
him
?
Although
Israell
were
hardly
intreated
of
Egypt
,
yet
God
sayd
,
I
will
get
this
people
fauour
in
the
sight
of
the
Egyptians
,
so
that
when
ye
go
ye
shal
not
go
emptie
.
Now
if
the
Israelites
went
not
away
emptie
,
when
they
were
in
fauour
with
the
Egyptians
,
much
lesse
shall
we
go
away
emptie
from
the
Lord
if
we
be
in
fauour
with
him
:
for
séeing
he
hath
of
his
frée
mercie
,
without
any
desert
of
ours
,
giuen
vs
his
onely
Sonne
,
how
shall
he
not
with
him
(
saith
S.
Paule
)
giue
vs
all
things
else
?
When
Iob
was
assured
of
this
louing
fauour
of
God
in
the
heate
of
his
affliction
,
he
was
so
far
from
shrinking
,
or
sinking
down
vnder
his
burthen
,
that
he
said
like
a
valiant
souldier
,
though
he
kill
me
,
yet
will
I
trust
in
him
.
As
if
he
should
say
,
I
loue
my
life
well
,
but
I
loue
Gods
fauour
better
,
to
teach
vs
that
if
we
be
assured
of
his
louing
fauour
once
,
we
care
not
what
we
suffer
in
this
life
for
it
,
no
more
then
Iob
did
,
for
he
knew
that
Gods
killing
would
proue
a
quickning
.
So
that
all
our
care
and
cunning
(
my
beloued
in
the
Lord
)
must
be
to
sée
the
louing
fauour
of
God
in
all
our
temptations
,
troubles
,
and
afflictions
.
King
.
9.20.22
.
And
then
:
as
Iehoram
said
to
Iehu
,
when
he
marched
in
his
furie
,
comest
thou
peaceably
?
as
if
he
should
say
,
if
thou
comest
peaceably
,
march
as
furiously
as
thou
wilt
.
So
let
vs
say
to
our
God
,
O
Lord
comest
thou
fauorably
?
and
in
loue
against
vs
?
then
come
as
terribly
as
thou
wilt
.
Shoot
thy
arrowes
,
and
spend
them
all
vpon
me
,
beate
me
to
powder
,
take
all
away
,
and
in
this
life
do
with
me
what
thou
wilt
,
so
thou
doest
assure
me
of
thy
fauour
.
So
we
pray
in
that
prayer
,
which
is
called
the
Lordes
prayer
.
Thy
will
be
done
,
but
Lord
forgiue
vs
our
sinnes
,
and
then
doe
what
thou
wilt
,
deliuer
vs
from
euil
,
&
from
the
deuill
,
and
then
tempt
vs
,
or
bring
vs
into
what
battailes
it
pleaseth
thée
.
So
reasoneth
the
Prophet
Dauid
likewise
,
Happy
are
they
whose
oxen
are
strong
to
labour
,
happy
are
they
which
are
frée
from
forraine
inuasion
,
and
ciuil
dissention
,
which
a
bound
with
many
outward
,
worldly
,
and
generall
benefits
▪
&c.
but
how
if
we
misse
of
these
outward
things
?
last
.
why
then
,
happy
is
the
people
whose
God
is
the
Lord
.
So
again
,
in
another
place
he
makes
the
very
same
reckening
,
Many
(
saith
he
)
wil
say
,
who
wil
shew
vs
any
good
,
that
is
,
wordly
goods
,
but
Lord
lift
thou
vp
the
light
of
thy
countenaunce
vpon
vs
.
&c.
to
teach
vs
,
that
we
must
not
care
what
we
want
so
that
we
may
be
sure
of
Gods
louing
countenaunce
in
the
Gospell
of
his
sonne
Iesus
Christ
.
Dauid
,
By
this
I
know
that
thou
fauorest
me
.
&c.
Therfore
as
the
child
is
glad
when
his
father
smileth
vpon
him
,
and
speakes
comfortably
vnto
him
,
although
he
beates
him
,
so
let
vs
be
glad
,
&
reioyce
when
our
heauenvly
father
doth
smile
vpon
vs
,
in
giuing
vs
the
assuraunce
of
his
loue
,
although
he
doth
afflict
vs
.
By
this
I
know
that
thou
louest
me
,
because
mine
enemies
do
not
.
&c.
Here
further
we
are
to
consider
of
the
prouidence
,
and
wisedome
of
God
,
in
that
he
turneth
the
rage
and
malice
of
our
enemies
to
our
great
good
,
for
by
this
he
assureth
vs
of
his
fauour
which
is
the
greatest
good
that
is
Thus
you
sée
that
the
enemies
of
Gods
children
do
them
good
against
their
will
,
the
Lord
by
his
euer
watching
prouidence
so
disposing
their
enterprises
,
and
working
in
the
harts
of
his
children
:
for
Gods
prouidence
doth
first
worke
&
bring
to
passe
good
things
,
secondly
it
permitteth
euill
things
to
be
done
,
but
then
thirdly
,
it
directeth
,
and
ordereth
all
things
both
good
and
bad
to
his
owne
glory
,
and
to
the
saluation
of
his
children
.
So
God
turned
Adams
fall
to
the
manifesting
of
his
owne
glory
,
and
to
Adams
good
,
for
by
this
meanes
,
had
Adam
experience
of
Gods
great
and
infinite
mercy
,
and
might
say
,
By
this
I
know
that
thou
fauorest
me
,
because
thou
forgauest
me
,
and
didst
not
suffer
the
deuil
to
triumph
against
me
,
so
all
the
slippes
,
and
falles
of
Gods
children
are
turned
to
their
good
,
in
as
much
as
by
them
they
are
made
more
fearefull
of
sinne
,
and
more
watchfull
ouer
their
wayes
,
as
the
child
is
fearefull
of
the
candle
when
he
hath
once
burnt
his
finger
in
the
flame
.
And
S.
Paule
telleth
vs
from
God
,
But
here
some
may
demaund
and
say
,
Doth
God
vse
to
handle
his
beloued
so
?
or
may
a
man
be
sure
of
Gods
fauour
being
beset
with
so
many
enemies
?
and
ouerwhelmed
with
such
heapes
of
troubles
?
especially
sinne
being
the
cause
,
wherewith
God
is
prouoked
to
anger
?
To
which
we
may
answere
,
that
sinne
indéede
is
the
cause
of
all
our
troubles
,
but
yet
whatsoeuer
the
Lord
layeth
vpon
his
children
here
,
it
is
not
a
punishment
of
their
sinne
,
for
that
was
discharged
by
the
hellish
suffrings
of
the
Lord
Iesus
Christ
,
but
it
is
a
fatherly
correction
,
from
which
we
are
no
more
fréed
by
the
death
of
Christ
,
then
we
are
fréed
from
our
naturall
death
.
And
it
is
layed
vpon
vs
by
our
heauenvly
father
for
two
principall
causes
,
first
to
preuent
sinne
,
which
we
might
fall
into
,
as
presumption
,
contempt
,
vnthankefulnesse
,
forgetfulnesse
of
God
,
and
many
moe
.
Secondly
,
they
are
layed
vpon
vs
as
Phisicke
to
cure
and
heale
sinnes
,
which
we
are
already
fallen
into
,
and
this
is
that
which
Dauid
confesseth
,
before
I
was
afflicted
I
went
astray
,
but
now
I
keepe
thy
word
,
and
therefore
he
saith
,
It
was
good
for
him
to
be
afflicted
,
that
he
might
learne
the
statutes
of
the
Lord
.
And
in
both
these
endes
of
our
afflictions
,
Esay
.
1.5
.
So
that
troubles
and
enemies
are
sent
to
vs
the
children
of
God
as
Phisicke
:
and
therewith
all
he
sends
a
priuate
messenger
to
tell
vs
that
he
loueth
vs
for
all
that
,
&
it
is
because
he
loueth
vs
,
&
to
that
end
that
we
may
be
assured
that
he
loueth
vs
:
A
needful
question
▪
But
now
the
question
is
by
what
ordinarie
meanes
the
spirite
of
adoption
doth
conuay
this
certificate
of
Gods
fauour
vnto
the
harts
of
Gods
children
in
their
afflictions
?
for
as
God
doth
assure
his
children
of
his
louing
fauour
in
Christ
Iesus
,
so
he
doth
it
by
ordinarie
meanes
,
which
meanes
being
not
vsed
,
or
neglected
,
this
assurance
faileth
,
and
falleth
from
vs
,
and
nothing
remaineth
but
either
a
bare
fancie
flotting
in
the
aire
,
in
stead
of
a
sure
faith
builded
on
a
firme
foundation
,
The
meanes
whereby
the
assuraunce
of
Gods
fauour
is
wrought
.
and
when
trouble
comes
,
an
impatient
spirite
to
beare
vp
the
burden
,
and
when
death
comes
,
a
heape
of
sorrow
,
and
a
heauie
waight
of
despaire
to
presse
downe
to
the
lowest
hells
.
The
meanes
then
by
which
the
spirite
of
God
doth
worke
this
assuraunce
in
the
harts
of
the
godly
is
the
preaching
of
the
Gospell
,
which
is
called
glad
tidings
,
because
it
makes
the
harts
of
the
faithfull
to
become
ioyfull
,
and
glad
.
And
S
Paule
(
to
put
vs
out
of
doubt
that
the
spirite
worketh
not
without
the
word
of
God
)
calleth
the
word
the
sword
of
the
spirite
,
Esay
.
11.2
.
patience
,
ioy
,
strength
,
courage
&c.
yet
all
this
it
effecteth
and
bringeth
to
passe
by
the
meanes
of
the
word
of
God
preached
,
read
,
heard
,
marked
,
and
meditated
vpon
,
for
as
the
word
without
the
spirite
is
but
dead
to
the
hearer
,
so
the
spirite
of
God
without
the
opening
of
Gods
wil
in
his
word
,
doth
not
ordinarily
giue
this
comfortable
assurance
of
Gods
loue
.
Aske
the
Prophet
Dauid
himselfe
,
who
had
this
comfortable
assuraunce
of
Gods
fauour
in
affliction
,
aske
him
(
I
say
)
how
he
came
be
it
,
or
how
it
came
to
him
,
and
he
will
tell
vs
,
that
by
the
word
of
God
he
came
vnto
it
,
for
so
he
saith
▪
Except
thy
law
had
bene
my
delight
,
Psal.
119.92
.
I
had
perished
in
my
affliction
:
for
therein
he
foū●
many
gracious
promises
of
his
God
,
both
for
the
punishing
of
his
enemies
,
for
the
defending
and
rewarding
of
himselfe
,
and
all
Gods
seruaunts
,
&
for
the
forgiuenesse
of
his
sinnes
,
which
were
the
cause
of
all
his
troubles
,
and
therefore
the
promise
of
God
he
chalengeth
at
Gods
hand
.
Remember
thy
promise
made
to
thy
seruant
,
wherein
thou
hast
caused
me
to
trust
,
vpon
this
promise
of
God
he
resteth
and
stayeth
himself
.
It
is
my
comfort
in
my
trouble
,
for
thy
promise
hath
quickned
me
.
And
when
he
looked
into
this
booke
of
God
,
the
storehouse
of
his
promises
,
there
he
found
also
how
necessarie
affliction
was
for
him
he
found
the
causes
thereof
,
and
what
vse
to
make
of
all
his
enemies
,
&
so
through
the
inward
working
of
the
spirite
of
sanctification
,
he
behaued
himselfe
at
all
times
accordingly
,
and
therefore
when
he
saith
it
was
good
for
him
that
he
was
afflicted
,
he
addeth
,
that
he
might
learne
the
statutes
of
the
Lord
,
to
shew
that
the
godly
doe
not
know
how
good
their
afflictions
be
,
vntil
they
haue
learned
the
statutes
of
the
Lord
.
And
therefore
at
another
time
he
said
,
that
he
was
much
moued
at
the
prosperitie
of
the
wicked
,
Nowe
as
the
word
of
God
is
the
meanes
of
this
comfortable
assurance
,
so
is
it
not
alwayes
effectual
to
worke
this
assurance
vnto
vs
,
except
we
vse
it
as
it
should
be
vsed
of
vs
,
some
think
it
sufficient
to
haue
it
in
their
house
,
like
the
talent
hid
in
the
napkin
.
Some
thinke
it
enough
to
heare
it
read
at
church
,
or
to
reade
it
them selues
at
home
:
some
thinke
it
necessary
to
be
preached
,
and
expounded
,
but
not
materiall
whether
they
come
at
the
preaching
or
no
,
leuite
in
his
house
:
some
thinke
it
sufficient
if
they
heare
it
,
but
they
wil
be
at
their
choise
whether
to
beléeue
it
or
no
:
some
giue
credit
vnto
it
,
thinking
it
to
be
true
,
&
hold
that
to
be
sufficient
:
when
they
come
neither
reuerently
,
nor
humbly
prepared
vnto
it
,
but
will
be
at
libertie
to
descant
vpon
it
,
and
to
censure
both
preaching
and
preacher
at
their
pleasure
,
like
the
proud
cauilling
auditors
of
Ezechiell
,
Prophecie
of
new
wine
,
and
strong
drinke
,
and
if
they
haue
these
things
clattering
about
their
eares
,
then
they
go
away
from
the
church
as
full
as
a
bladder
filled
with
wind
.
And
some
againe
hold
opinion
,
that
if
the
preacher
stand
neuer
so
litle
aboue
his
hower
at
any
time
,
it
is
inough
to
marre
all
that
went
before
.
And
some
thinke
,
that
if
there
be
any
mention
made
of
Gods
iudgements
against
their
sinnes
,
it
is
inough
to
driue
them
to
despaire
,
and
so
quite
from
the
exercises
.
And
many
post
off
all
hearing
of
the
word
,
or
vsing
any
holy
exercises
of
religion
,
vntil
they
be
stricken
with
age
or
sickenesse
,
like
the
foolish
Uirgins
,
which
put
off
all
to
the
last
cast
.
Now
all
these
would
be
assured
of
Gods
fauour
when
affliction
doth
assaile
them
,
yea
&
thinke
themselues
sure
of
it
,
howsoeuer
the
world
shall
go
with
them
,
but
they
all
deceiue
them selues
.
The
first
sort
.
First
,
they
which
thinke
the
bare
reading
of
it
to
be
sufficient
,
but
the
expounding
&
applying
thereof
to
be
a
néedlesse
thing
,
they
deceiue
them selues
:
for
as
reading
is
a
good
and
holy
meanes
for
the
confirmation
of
faith
,
and
the
consolation
of
the
inward
man
:
so
without
the
opening
of
the
word
,
&
applying
of
the
same
,
this
comfortable
assurance
of
Gods
louing
fauour
is
not
ordinarily
wrought
,
whereby
the
soule
is
brought
to
rest
in
the
bed
of
peace
.
A
man
is
stricken
with
sorow
vpon
his
bed
,
and
the
grife
of
his
bones
is
sore
,
So
that
his
life
causeth
him
to
abhorre
bread
,
and
his
soule
daintie
meate
.
His
flesh
fayleth
that
it
cannot
be
seene
,
and
his
bones
clatter
,
So
that
he
draweth
to
the
graue
,
and
his
life
to
the
buriers
,
meanig
that
his
affliction
both
of
body
&
soule
is
so
extreme
,
that
by
meanes
thereof
he
is
brought
to
deaths
doore
.
Now
sée
what
must
comfort
this
man
.
If
there
be
a
messenger
,
or
an
interpreter
,
one
of
a
thousand
to
declare
vnto
man
his
righteousnesse
.
Then
wil
God
haue
mercie
vpon
him
,
and
will
say
,
deliuer
him
,
that
he
go
not
downe
to
the
pit
,
for
I
haue
receiued
a
reconciliation
.
Then
shall
his
flesh
be
as
fresh
as
a
childs
,
and
shall
returne
as
in
the
dayes
of
his
youth
.
He
shall
pray
vnto
God
,
and
he
will
be
fauourable
vnto
him
,
and
he
shall
see
his
face
with
ioy
.
&c.
These
are
great
things
,
and
therefore
Iob
saith
,
that
he
that
should
do
them
must
be
a
messenger
,
he
must
be
sent
of
God
,
he
must
be
an
interpreter
of
the
will
of
God
,
&
a
rare
man
,
one
of
a
thousand
:
therefore
a
blind
reader
is
not
sufficient
for
these
things
.
The
Eunuch
was
reading
the
prophet
Esay
S.
Paule
,
We
being
iustified
by
fayth
in
Christ
,
haue
peace
with
God
,
but
this
faith
is
wrought
by
hearing
,
All
which
do
teach
vs
,
that
if
we
would
haue
the
assurance
of
Gods
louing
fauour
in
our
troubles
,
and
on
our
death
bed
,
we
must
frequent
the
preaching
of
the
word
of
God
,
not
because
God
cannot
worke
faith
without
the
meanes
of
preaching
,
but
because
in
his
singular
wisedome
&
mercy
,
he
hath
appointed
this
means
,
and
promised
a
blessing
to
his
own
appointment
,
and
to
none
else
.
This
meanes
being
neglected
,
The
neglect
of
the
meanes
what
it
doth
.
Second
sort
.
the
comfort
is
abated
,
and
the
assurance
is
hazarded
,
our
faith
is
weakened
,
and
the
deuil
aduantaged
against
vs
.
And
this
may
appeare
to
be
true
by
the
parable
of
the
worldlings
,
which
preferred
their
oxen
,
farmes
,
their
ploughs
,
and
their
families
,
before
the
feast
of
the
word
,
My
beloued
(
saith
the
Church
)
knocked
and
called
,
saying
,
Open
vnto
me
,
my
sister
,
my
loue
,
my
doue
,
my
vndefiled
,
for
my
head
is
full
of
dew
,
and
my
lockes
with
the
drops
of
the
night
,
meaning
that
he
had
daunced
long
attendance
vpon
her
,
as
one
that
standeth
knocking
without
the
doores
all
night
,
but
sée
what
cold
entertainement
she
gaue
him
,
I
haue
put
off
my
coate
,
how
shall
I
put
it
on
?
I
haue
washed
my
feete
,
how
shall
I
defile
them
?
her
meaning
is
,
she
was
in
bed
at
her
ease
,
and
was
loth
to
rise
to
let
him
in
,
a
litle
thing
stayed
her
from
rising
,
but
what
gat
she
by
her
sluggish
delayes
?
&c.
Afterward
she
arose
,
and
opened
the
doore
,
but
her
welbeloued
was
gone
and
past
,
she
sought
him
,
but
could
not
finde
him
,
she
called
,
but
he
answered
not
.
All
this
is
to
teach
vs
that
if
we
would
be
assured
of
Christ
his
loue
,
and
saluation
by
him
,
we
must
séeke
it
betimes
without
delay
while
it
is
offred
vnto
vs
,
for
although
he
knocke
now
,
yet
we
know
not
whether
he
will
call
againe
or
no.
And
besides
that
,
the
more
delayes
we
make
,
the
further
are
we
of
from
him
,
and
the
more
vnfit
are
we
to
receiue
the
word
hereafter
:
for
when
Sathan
hath
so
farre
preuailed
with
men
that
he
can
bring
them
to
a
custome
in
sinne
,
in
negligence
,
in
slouthfulnesse
,
or
any
thing
els
,
what
followeth
,
but
hardnesse
of
hart
?
and
what
followeth
,
hardnesse
of
hart
but
impenitencie
?
But
(
I
)
misse
neuer
a
Sermon
saith
one
,
A
third
sort
.
I
go
euery
day
to
the
lecture
.
But
deceiue
not
thy selfe
,
thou
mayest
for
all
that
be
as
farre
from
hauing
that
swéete
assuraunce
of
Gods
loue
in
Christ
Iesus
,
as
he
that
heareth
it
neuer
a
day
,
except
thou
come
both
with
reuerence
and
humblenesse
of
spirite
,
like
a
young
child
,
tractable
,
teachable
,
and
willing
to
be
reformed
,
for
the
Lord
resisteth
the
proud
,
Luke
.
1.53
and
giueth
grace
to
the
humble
,
and
as
he
filleth
the
hungry
with
good
things
,
so
it
is
as
certaine
that
he
sendeth
the
rich
emptie
away
,
although
they
come
neuer
so
often
.
This
you
sée
that
proud
and
prophane
hearers
do
likewise
deceiue
them selues
.
Let
the
preacher
say
what
he
will
(
say
some
)
we
will
neuer
beléeue
him
,
A
fourth
sort
.
but
doe
as
we
thinke
good
,
well
be
it
so
,
and
know
this
withall
,
that
as
a
sicke
body
which
saith
to
the
Phisition
,
prescribe
me
what
you
will
I
will
take
what
I
list
,
he
shall
perish
for
all
his
Phisition
:
so
you
which
say
,
say
what
you
will
,
we
will
do
as
we
list
.
&c.
You
shal
surely
perish
,
and
goe
to
the
deuill
,
for
all
your
hearing
,
without
spéedy
repentaunce
.
For
whosoeuer
beleeueth
,
Iohn
.
3.18
and
5.24
.
passeth
from
death
to
life
,
but
whosoeuer
beleeueth
not
is
condemned
already
,
and
the
wrath
of
God
abideth
vpon
him
(
saith
S.
Iohn
)
and
thus
you
sée
how
vnbeléeuers
deceiue
themselues
of
this
assuraunce
and
euidence
.
A
fift
sort
.
I
would
heare
the
Sermon
(
saith
another
)
but
he
speakes
no
Latin
,
nor
Gréeke
,
nor
authours
.
&c.
Alas
poore
soule
,
if
thou
wert
condemned
to
dye
thou
wouldest
be
glad
to
sée
and
heare
thy
pardon
in
plaine
English
,
and
after
the
plainest
maner
,
that
can
be
,
Note
.
without
any
tales
of
Robinhood
,
or
Philosophie
,
or
Poetrie
,
or
any
other
authours
,
but
thy
Princes
hand
to
it
,
but
God
must
send
thée
thy
pardon
,
and
must
set
it
forth
after
thy
fashion
forsooth
,
&
not
after
his
owne
manner
,
that
is
too
base
for
thée
,
or
els
thou
wilt
none
of
it
,
as
though
God
were
bounde
not
onely
to
saue
thée
,
which
wert
a
condemned
&
a
wretched
creature
,
but
to
féede
thy
eares
too
(
forsooth
)
with
fine
spéeches
.
Aske
these
wise
men
how
their
déedes
,
and
euidences
,
and
obligations
are
made
,
or
how
they
would
haue
them
made
,
and
they
will
say
make
them
after
the
plainest
manner
,
that
can
be
,
they
care
not
in
how
plaine
termes
and
wordes
they
be
,
so
that
they
may
be
thereby
assured
of
their
money
,
Note
.
houses
,
and
landes
.
Now
the
word
of
God
containeth
in
it
the
euidence
of
the
faithfull
,
which
they
haue
to
shew
for
heauen
,
and
this
euidence
is
Gods
promise
,
and
Gods
children
care
not
how
plainely
Gods
promises
be
set
downe
vnto
them
,
so
that
they
may
be
assured
of
Gods
louing
fauour
towardes
them
in
the
Lord
Iesus
.
I
would
heare
the
Sermon
(
saith
another
)
but
I
would
heare
comfortable
things
,
A
sixt
sort
I
loue
not
to
heare
of
my
sinnes
,
&
of
Gods
●udgements
,
that
is
a
terrible
thing
:
sée
how
●unning
men
are
now
a
dayes
to
cousin
their
●oules
.
As
though
forsooth
God
would
graunt
thée
the
assuraunce
of
his
fauour
,
thou
dwelling
still
in
thy
sinnes
,
or
as
though
thou
wouldest
know
how
to
be
discharged
by
the
Gospell
,
vntill
thou
didst
know
wherewith
the
law
hath
charged
thee
.
No
no
:
there
can
be
no
healing
in
this
case
,
without
a
déepe
●aunching
,
no
,
nor
any
going
to
heauen
,
but
the
high
way
is
to
go
by
hell
,
and
to
passe
along
by
the
fearefull
sight
of
thy
sinnes
,
and
Gods
vengeaunce
due
for
them
,
and
they
shalt
thou
sée
how
much
beholding
to
the
Lord
thou
art
for
his
louing
kindnesse
,
and
fauour
towardes
thée
in
Christ
Iesus
,
by
whose
stripes
he
hath
healed
thée
.
A
seuenth
sort
.
We
haue
a
good
Churchman
(
saith
another
)
and
a
faire
reader
and
he
can
tell
a
good
smooth
tale
in
the
Pulpit
too
for
a
néede
.
All
this
may
be
true
,
and
yet
both
thou
he
still
farre
inough
from
the
assuraunce
of
God
's
fauour
through
a
liuely
faith
:
for
th●
deuils
can
speake
Scripture
,
&
may
speake
a
great
while
of
Scripture
too
before
thou
by
their
speaking
shalt
be
assured
of
God
fauor
.
And
so
is
it
with
them
whom
God
neuer
sent
with
message
of
comfort
vnto
thée
for
they
runne
and
runne
saith
the
Lord
:
but
I
neuer
sent
them
,
and
therefore
bring
the●
no
good
vnto
my
people
,
if
no
good
,
them
wh●●
assuraunce
can
you
haue
by
their
Minister●
who
are
not
sent
of
God
,
but
intrude
themselues
for
filthie
gaine
,
or
vaine
glory
?
Thus
you
sée
how
many
men
deceiue
th●●
selues
,
in
abusing
the
ordinary
meanes
〈◊〉
the
word
,
and
yet
thinke
to
be
made
as
sure
of
Gods
fauour
as
any
man
in
the
world
.
To
his
word
,
the
Lord
hath
annexed
and
ioyned
the
administration
of
his
Sacramentes
in
his
Church
,
Sacraments
.
as
an
outward
meanes
likewise
,
whereby
we
are
more
confirmed
and
strengthned
in
the
assuraunce
of
his
fauour
,
to
these
two
outward
meanes
he
putteth
the
inward
worke
of
his
Spirite
,
Spirite
.
without
the
which
the
other
are
to
no
effect
:
then
on
our
parts
is
required
a
liuely
faith
in
Christ
Iesus
,
the
purchaser
of
this
fauour
and
loue
of
his
father
for
vs
,
and
this
faith
although
it
hath
his
beginning
and
encreasing
,
his
weakening
,
and
strengthning
in
this
life
,
and
her
perfection
in
the
world
to
come
,
yet
is
it
not
idle
,
but
working
,
nor
naked
,
but
clothed
with
good
workes
the
fruites
of
faith
,
Let
vs
then
diligently
and
carefully
vs●
these
meanes
,
and
then
shall
we
be
effectually
assured
of
Gods
loue
and
fauour
in
Christ
Iesus
,
and
being
once
assured
of
that
,
we
may
baldly
cast
downe
the
gantlet
let
,
&
bid
defiance
to
hell
and
all
the
deuils
in
hell
,
and
make
that
chalenge
which
the
Apostle
Paule
doth
make
in
the
behalfe
of
all
Gods
children
,
Who
shall
separate
vs
from
the
loue
of
Christ
?
shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
As
it
is
written
,
for
thy
sake
are
we
killed
all
the
day
long
,
we
are
compted
as
sheepe
for
the
slaughter
.
Neuerthelesse
in
all
these
things
we
are
more
then
conquerours
through
him
that
loued
vs
.
For
I
am
perswaded
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
shal
be
able
to
separate
vs
from
the
loue
of
God
,
which
is
●●
Christ
Iesus
our
Lord
.
To
this
Iesus
Christ
which
hath
so
dearely
purchased
this
fauour
for
vs
,
to
the
Father
of
our
Lord
Iesus
Christ
,
which
hath
so
fréely
bestowed
such
fauour
vpon
vs
,
and
to
this
holy
spirite
which
doth
so
comfortably
assure
vs
of
this
fauour
,
thrée
persons
,
and
one
eternall
God
,
be
all
prayse
&
glory
for
euer
.
Amen
.
THE
THIRD
SERMON
,
Nouember
28.
2.
Sabboth
.
And
as
for
me
thou
vpholdest
me
in
mine
integritie
,
and
doest
set
me
before
thy
face
for
euer
.
THe
Prophet
Dauid
by
two
sortes
of
arguments
assureth
himselfe
,
that
Gods
fauour
belongeth
vnto
him
,
the
first
is
drawen
from
his
outward
estate
in
respect
of
the
world
,
which
was
very
good
:
in
as
much
as
his
enemies
did
not
triumph
ouer
him
.
The
second
ariseth
from
a
view
of
his
owne
inward
estate
,
in
respect
of
God
,
which
was
much
better
,
for
that
the
Lord
vpheld
him
in
his
vprightnesse
,
and
had
a
continuall
care
both
of
his
soule
and
body
.
The
first
argument
of
Gods
fauor
is
strong
:
but
being
ioyned
to
the
second
it
is
sure
.
The
first
is
great
,
but
because
it
is
a
generall
thing
and
may
be
giuen
to
the
vngodly
to
ouercome
his
enemies
(
I
meane
the
enemies
of
his
body
)
therefore
Dauid
resteth
not
in
that
,
but
searcheth
within
himselfe
,
to
sée
if
he
can
finde
any
inward
tokens
of
Gods
fauour
:
and
searching
,
he
findeth
two
within
himselfe
,
the
first
was
Gods
hand
vpholding
him
from
falling
away
from
his
God
,
the
second
was
Gods
eye
alwayes
vpon
him
for
his
safetie
.
And
hauing
found
these
at
home
in
himselfe
,
he
triumpheth
,
and
blessed
God
the
giuer
.
vlt.
but
Beniamins
messes
was
fiue
times
so
much
as
the
rest
,
so
God
giueth
liberally
to
all
his
creatures
as
a
good
and
a
louing
God
,
and
doth
set
them
before
his
face
for
euer
.
Gods
loue
is
more
to
men
then
to
beasts
:
of
men
,
his
fauour
is
more
to
his
Church
,
then
to
all
the
world
besides
,
Iacob
,
he
hath
chosen
that
for
his
resting
place
,
he
hath
a
delight
in
that
,
there
brake
he
the
bow
he
knapped
the
speare
in
péeces
,
Sing
vnto
the
Lord
(
saith
Dauid
)
sing
vpon
the
harpe
vnto
our
God
,
which
couereth
the
heauen
with
cloudes
,
and
prepareth
raine
for
the
earth
,
and
maketh
the
grasse
to
grow
vpon
the
mountaines
:
Which
giueth
to
beasts
their
foode
,
and
to
the
young
rauens
that
cry
.
Thus
much
he
doth
for
all
his
creatures
,
but
as
for
his
seruaunts
which
feare
him
&
attend
vpon
his
mercies
he
delighteth
in
them
,
and
takes
great
pleasure
in
them
:
such
pleasure
he
takes
not
in
the
strength
of
a
horse
,
nor
in
the
legs
or
stature
of
a
man
.
From
all
the
creatures
in
generall
he
descendeth
to
the
Church
in
particular
and
saith
.
Prayse
the
Lord
O
Ierusalem
,
prayse
thy
God
O
Zion
.
For
he
hath
made
the
barres
of
thy
gates
strong
,
and
hath
blessed
thy
children
within
thee
.
He
setteth
peace
in
thy
borders
,
and
satisfieth
thee
with
the
flower
of
wheat
.
But
hath
he
done
no
more
for
his
Church
then
so
?
Yes
that
he
hath
.
He
sheweth
his
word
vnto
Iacob
,
his
statutes
and
his
Iudgements
vnto
Israell
.
He
hath
not
delt
so
with
euery
nation
,
neither
haue
they
knowledge
of
his
iudgements
.
In
the
first
of
the
Canticles
:
the
Church
desireth
to
be
kissed
with
the
kisses
of
Christes
mouth
,
that
is
,
to
haue
more
testimonies
and
tokens
of
his
loue
then
one
,
or
of
one
kind
,
for
by
outward
things
(
saith
the
wiseman
)
a
man
can
not
know
loue
and
hatred
,
kisse
me
with
the
kisses
of
thy
mouth
,
for
thy
loue
is
sweeter
than
wine
,
that
is
,
let
me
haue
a
continuance
of
thy
fauour
towardes
me
,
and
many
sure
tokens
thereof
,
for
no
pleasure
or
profit
is
comparable
to
thy
loue
.
Simeon
,
Lord
now
lettest
thou
thy
seruant
depart
in
peace
,
if
his
time
be
come
.
Iacob
,
who
lost
his
pottage
but
found
the
inheritance
,
and
the
loue
of
God
:
for
God
loued
Iacob
,
but
hated
Esaw
.
Many
wil
say
(
saith
the
Prophet
)
who
will
shew
vs
any
good
?
that
is
any
worldly
good
,
but
Lord
lift
thou
vp
the
light
of
thy
countenance
vpon
vs
,
and
then
I
shall
haue
more
ioy
of
heart
,
then
they
that
haue
their
corne
,
and
wine
,
and
oyle
increased
.
So
now
a
dayes
,
many
séeke
for
Gods
loue
in
the
common
trash
of
the
world
,
and
they
run
about
the
world
by
sea
and
by
land
crying
,
Who
will
shew
vs
any
credit
,
any
worship
,
any
riches
,
any
offices
,
any
promotions
,
&c.
And
some
of
the
Ministerie
cry
,
Who
will
shew
vs
any
moe
liuings
,
any
Deaneries
,
any
Bishoprickes
,
any
spirituall
promotions
,
yea
&
this
is
the
voyce
of
gaping
Courtiers
too
by
report
:
and
if
they
spéed
of
these
&
such
things
,
then
they
are
sure
(
as
they
thinke
)
that
God
loueth
them
,
as
Achab
thought
him selfe
well
if
he
might
obtaine
Naboths
vineyard
:
but
many
times
it
falleth
out
,
that
as
Dinah
while
she
wandred
to
sée
fashions
,
&
sought
to
féede
her
fancy
vpon
the
daughters
of
a
strange
countrey
,
she
lost
her
virginitie
amongst
the
sonnes
of
the
country
.
So
some
men
while
they
séeke
to
féede
&
fill
their
gréedie
worme
of
couetousnesse
and
ambition
with
diuerse
pleasures
&
profits
of
the
world
,
they
loose
their
sinceritie
amongst
them
,
and
make
shipwracke
of
faith
and
a
good
conscience
.
And
then
they
go
away
out
of
their
houses
,
Paule
,
but
nowe
with
Demas
embrace
the
present
world
,
are
enforced
to
go
away
with
their
garment
of
diuerse
colours
rent
and
torne
:
for
whiles
they
will
venter
through
the
bushes
,
and
thorns
of
worldly
cares
,
to
get
worldly
promotion
,
is
it
not
a
miracle
if
they
come
out
with
their
zeale
not
quenched
,
their
courage
not
abated
,
their
faith
not
blasted
,
their
loue
not
cooled
,
their
knowledge
not
withered
,
their
humilitie
not
defaced
,
their
sinceritie
not
decreased
,
&
the
whole
garment
of
pietie
and
Religion
not
scratched
,
torne
,
and
rent
in
péeces
?
And
then
a
man
may
say
to
them
,
as
Absalon
said
to
his
sister
,
Hath
thy
brother
met
with
thee
?
so
,
hath
not
the
world
met
with
them
?
As
for
me
thou
vpholdest
me
in
mine
integritie
.
This
same
integritie
is
like
Noahs
arke
,
wherein
he
was
preserued
when
others
perished
being
without
it
:
it
is
like
the
redde
thrid
,
which
the
spies
of
Ioshua
gaue
to
Rahab
,
it
was
a
charter
wherby
she
claimed
her
life
when
the
rest
were
destroyed
which
had
not
the
like
.
So
is
this
integritie
,
of
smal
reckning
(
I
confesse
)
with
the
men
of
this
world
,
which
thinke
that
there
is
no
other
heauen
but
earth
,
but
as
Rahabs
thrid
was
better
to
her
then
all
her
goods
and
substance
when
the
sword
came
:
so
this
is
better
to
Gods
children
then
al
the
world
when
death
come
.
If
they
haue
this
within
,
they
care
not
,
nay
they
neede
not
care
what
can
come
without
.
If
Sathans
buffeting
come
,
this
is
a
helmet
of
proofe
,
if
Sathans
darts
flye
out
,
this
is
a
shield
to
quench
them
,
if
flouds
of
crosses
come
to
carrie
vs
awaye
,
this
is
a
boate
to
beare
vs
vp
:
if
all
the
world
cast
mire
and
filth
in
our
faces
,
we
are
neuer
a
whit
the
more
deformed
,
but
still
beautifull
for
all
that
,
for
the
Kings
daughter
(
saith
Salomon
)
that
is
,
the
Church
of
Christ
,
is
all
glorious
within
.
In
mine
integritie
.
What
should
Dauid
meane
by
his
integritie
?
that
he
is
without
sinne
?
no
,
not
so
,
for
he
saith
in
another
place
,
in
sinne
he
was
conceiued
,
and
in
iniquitie
was
he
borne
,
and
in
another
place
he
saith
,
that
he
could
not
number
his
sinnes
,
and
therefore
prayeth
vnto
God
,
to
kéepe
him
from
presumptuous
sinnes
,
Who
can
say
my
hart
is
cleane
,
saith
one
?
And
whosoeuer
saith
he
hath
no
sinne
deceiueth
himself
,
and
there
is
no
truth
in
him
saith
another
,
and
therefore
that
cannot
be
his
meaning
,
and
if
he
should
say
so
,
we
are
not
to
beléeue
him
in
this
point
.
What
is
ment
by
integritie
.
But
when
Dauid
speakes
of
his
integritie
,
and
vprightnesse
,
or
innocencie
,
he
meaneth
that
he
is
guiltlesse
,
and
frée
from
that
which
his
enemies
did
most
maliciously
charge
him
with
all
,
so
that
it
hath
alwayes
respect
or
relation
vnto
some
particular
matter
,
wherewith
he
is
charged
by
men
,
or
to
something
that
is
in
controuersie
betwéene
him
and
his
aduersaries
.
As
in
the
7.
Psalme
the
3.
verse
.
O
Lord
,
if
I
haue
done
this
thing
,
if
there
be
any
wickednesse
in
my
handes
,
that
is
,
if
it
be
true
that
I
am
accused
of
.
&c.
if
euer
I
were
guiltie
of
séeking
Sauls
hurt
,
with
which
some
did
charge
me
.
Iudge
me
O
Lord
,
according
to
my
righteousnesse
,
and
according
to
mine
integritie
that
is
in
me
.
Here
in
this
our
text
,
it
signifieth
two
things
.
First
,
that
there
was
no
cause
in
the
world
,
why
his
enemies
should
triumph
against
him
:
for
the
Lord
had
kept
him
frée
from
that
,
which
they
accused
him
of
.
Secondly
,
it
importeth
that
his
hart
and
affections
were
still
sound
,
and
not
moued
to
séeke
reuenge
vpon
them
,
although
they
had
geuen
him
great
and
iust
occasion
so
to
do
.
If
we
take
it
the
first
way
,
we
may
very
well
:
for
it
is
a
speciall
token
of
Gods
fauour
,
and
a
notable
meanes
of
comfort
,
when
the
Lord
doth
kéepe
vs
frée
from
the
vniust
accusations
of
the
world
,
or
when
we
are
not
guiltie
of
those
things
,
which
the
wicked
may
at
any
time
charge
vpon
vs
,
and
the
doctrine
is
this
.
That
the
best
way
to
stay
vs
in
time
of
trouble
,
and
to
kéepe
our
patience
inuiolable
,
is
to
looke
in
for
a
good
conscience
,
and
sée
that
we
be
falsely
accused
,
which
if
we
finde
,
then
all
goeth
well
,
and
we
are
mery
at
home
,
howsoeuer
the
world
shall
say
or
do
abroad
,
for
still
I
say
with
Salomon
that
a
good
conscience
is
a
continuall
feast
.
Oh
if
it
were
true
(
thou
sayest
)
it
would
neuer
gréeue
thée
,
nay
then
it
might
iustly
gréeue
thée
if
it
were
true
,
which
is
reported
against
thée
.
Wilt
thou
be
gréeued
to
be
blessed
?
then
be
not
vexed
and
moued
out
of
order
,
when
thou
are
slaundered
,
for
blessed
are
ye
when
men
reuile
you
,
and
persecute
you
,
and
speake
all
manner
of
euill
saying
against
you
falsely
for
my
sake
,
saith
our
Sauiour
Christ
.
Oh
this
is
a
speciall
fauour
of
God
,
when
we
can
without
checke
of
conscience
appeale
to
God
in
our
owne
harts
,
and
say
,
Thou
O
Lord
knowest
my
innocencie
in
this
point
.
But
thy
spirit
(
boyling
stil
in
a
desire
of
reuenge
)
wil
say
,
oh
but
it
is
good
to
teach
such
a
one
,
to
vse
his
toung
better
another
time
.
Indéede
in
some
cases
it
is
good
so
to
do
,
as
when
a
mans
publique
Ministery
,
or
the
Magistrates
gouernment
is
by
his
meanes
defaced
,
but
there
is
no
cause
for
thée
to
be
so
out
of
quiet
,
or
to
rage
,
&
storme
as
thou
doest
,
defend
thy
good
name
in
a
good
and
Christian
sort
,
and
be
thankefull
to
thy
God
,
which
hath
kept
thée
frée
from
that
offence
,
that
thou
mayst
say
as
Dauid
said
.
As
for
me
thou
vpholdest
me
in
mine
integrity
.
If
we
take
integritie
for
a
sound
hart
,
frée
from
reuenge
,
it
ministreth
no
smal
profite
,
and
instruction
,
for
the
king
although
his
enemies
had
so
vexed
him
,
and
had
throwen
so
many
slaunderous
reportes
,
and
reprochfull
speeches
against
him
,
yea
all
their
trecheries
and
conspiracies
notwithstanding
,
yet
he
thanketh
God
for
that
he
did
not
séeke
to
reuenge
againe
,
but
reioyceth
that
the
Lord
kept
him
in
the
soundnesse
&
vprightnesse
of
his
hart
.
A
notable
blessing
of
God
,
and
a
sure
token
of
his
fauour
vnto
vs
,
whensoeuer
we
shal
be
afflicted
,
or
any
way
molested
,
if
we
finde
our
harts
sound
,
and
our
affections
to
be
setled
within
vs
,
if
we
can
say
,
Lord
,
laye
what
crosse
thou
pleasest
vpon
me
,
let
men
speake
their
pleasures
of
me
,
A
good
meditation
.
&
inuent
what
●yes
they
can
,
let
them
call
me
by
what
names
they
will
,
and
iudge
me
at
their
pleasure
,
so
that
thou
kéepe
my
hart
sound
I
care
not
,
for
if
I
haue
all
the
goods
in
the
world
,
and
not
the
integritie
of
my
hart
,
I
am
but
in
a
mad
case
.
And
therefore
O
Lord
,
my
God
,
if
thou
wilt
néedes
raise
vp
enemies
against
me
,
yet
O
Lord
,
graunt
me
that
my
hart
may
be
entire
,
sound
,
and
vpright
,
and
then
raise
vp
what
enemies
thou
wilt
.
Then
I
shal
be
sure
to
speake
nothing
proudly
,
nothing
vaynegloriously
,
nothing
impatiently
,
nothing
vncharitably
,
nothing
distrustfully
,
&
nothing
against
thy
glory
,
for
if
I
should
do
so
,
alas
what
should
I
get
by
it
?
I
were
then
as
déepe
in
sinne
as
they
.
No
Lord
,
I
am
content
to
referre
the
whole
matter
to
thée
,
for
although
I
am
falsely
charged
in
this
,
yet
it
is
thy
goodnesse
and
fauour
,
which
did
vphold
me
,
Note
.
for
if
thou
hadst
let
me
goe
after
my
owne
will
,
then
I
had
bene
guiltie
indéede
.
And
although
in
this
I
be
innocent
,
yet
I
know
my selfe
to
be
guiltie
of
many
things
as
vile
as
this
,
which
they
know
not
of
:
and
that
is
also
of
thy
mercy
and
goodnesse
towardes
me
poore
wretched
creature
.
And
as
for
them
thou
hast
set
them
a
worke
to
try
me
,
it
is
thy
doing
O
Lord
,
though
they
haue
no
such
purpose
,
neither
know
they
so
much
,
yet
by
thy
grace
,
I
am
so
perswaded
,
and
if
thou
didst
not
kéepe
me
from
falling
,
I
should
be
as
wicked
as
they
are
.
If
we
would
but
enter
into
this
meditation
with
our selues
as
in
the
sight
of
God
,
then
should
we
put
vp
many
things
more
than
we
do
,
and
not
vexe
one
another
,
yea
eate
v●
one
another
at
law
as
we
do
.
Neither
would
we
do
so
I
am
perswaded
if
we
did
throughly
vnderstand
the
pollicies
and
slightes
of
Sathan
,
for
he
is
very
busie
to
raise
vp
enemies
against
vs
,
and
then
he
is
as
busie
to
stirre
vs
vp
to
reuengement
:
what
?
wilt
thou
put
vp
this
at
his
hands
?
&c.
then
hath
he
that
he
would
haue
,
for
while
he
sets
vs
one
to
hunt
another
,
in
the
meane
time
he
huntes
vs
all
and
therefore
let
vs
pray
to
God
to
kéepe
our
harts
sound
and
vpright
.
If
we
did
but
consider
on
the
other
side
,
what
daunger
our
enemie
is
fallen
into
by
vexing
of
vs
,
when
we
giue
him
no
cause
,
we
would
be
so
farre
from
reuenging
,
that
we
would
rather
pitie
him
and
lameut
him
,
and
pray
for
him
,
as
our
Sauiour
Christ
did
for
his
enemies
,
Luke
.
23.34
.
Father
forgiue
them
they
know
not
they
doe
.
And
as
Steuen
did
for
his
,
Lord
laye
not
this
sinne
to
their
charge
.
For
well
may
Alexander
the
Copper-smith
do
Paule
much
hurt
,
but
the
Lord
will
reward
him
according
to
his
workes
.
And
if
it
do
come
to
this
point
that
we
be
afflicted
or
wronged
any
manner
of
way
whatsoeuer
:
the
last
remedy
is
to
say
,
Lord
if
I
must
néedes
be
thus
handled
,
or
if
thou
wilt
néedes
take
away
my
goods
.
&c.
thy
will
be
done
.
onely
kéepe
my
hart
vpright
before
thée
,
and
put
my
affections
in
order
,
and
giue
me
grace
that
I
may
be
content
and
put
it
to
thée
O
Lord
,
for
I
had
rather
haue
all
the
world
against
me
then
to
haue
thée
against
me
:
so
long
as
thou
louest
me
,
I
care
not
who
hate
me
.
Oh
but
if
I
should
follow
this
counsell
thou
wilt
say
,
then
my
enemy
will
laugh
and
reioyce
,
and
insult
ouer
me
,
I
will
neuer
beare
that
.
No
,
I
warrant
thée
,
and
if
he
doth
laugh
at
thée
,
it
is
but
from
the
téeth
outward
,
for
saith
Salomon
to
the
wicked
there
is
sorrow
euen
in
laughter
,
Let
vs
not
be
ouercome
with
euill
,
but
ouercome
euill
with
goodnesse
,
to
teach
vs
that
good
is
stronger
then
euill
,
and
what
is
it
that
we
desire
,
but
to
ouercome
our
enemies
or
rather
the
euill
that
is
in
them
?
then
we
must
do
it
with
that
which
is
contrary
to
their
euill
,
and
that
is
goodnesse
,
as
fire
is
quenched
not
with
fire
but
with
water
.
If
then
thy
enemy
be
vaine-glorious
be
not
thou
so
too
,
but
be
lowly
giuing
glory
to
God
,
if
he
be
puffed
vp
with
pride
,
be
thou
of
an
humble
spirite
,
if
he
boast
himselfe
,
abase
thou
thy selfe
:
if
he
curse
,
blesse
thou
,
if
he
be
hoate
,
be
thou
cold
,
if
he
blaspheme
,
doe
not
thou
so
.
but
reproue
him
in
good
wordes
,
&
if
he
be
mad
,
be
thou
stayed
,
&
so
doing
thou
shalt
in
the
end
both
weare
him
,
wearye
him
.
and
stay
him
too
.
And
when
they
sée
this
it
will
cut
their
very
hart
strings
asunder
,
and
then
thanke
thou
God
for
that
he
hath
vpholden
thee
in
thine
integritie
.
For
Sathan
whom
they
serue
hath
not
such
a
spite
to
our
welth
,
our
learning
,
or
our
cunning
,
or
credite
(
though
he
loue
none
of
all
)
as
he
hath
to
our
godlinesse
,
&
the
graces
of
Gods
spirite
in
vs
.
Was
it
Iobs
wealth
that
Sathan
so
much
enuied
?
he
vpholding
vs
in
our
integrity
,
which
God
graunt
for
his
mercy
sake
.
The
Papists
taught
men
to
know
whether
they
stood
in
the
state
of
grace
or
no
,
by
many
toyes
and
deuises
,
as
by
going
on
pilgrimage
hither
and
thither
,
by
offering
to
this
stocke
and
to
that
blocke
,
by
going
to
shrift
,
and
by
taking
absolution
at
a
balde
Priestes
hand
,
by
saying
their
stinte
of
Mattens
and
beads
,
by
kéeping
of
their
dayes
and
houres
,
and
a
number
of
such
odd
deuises
:
but
they
were
all
deceiued
,
because
this
was
of
the
deuils
inuenting
,
for
indéede
by
these
things
men
were
sure
of
the
deuils
geace
,
but
not
of
Gods
grace
.
But
if
we
would
know
whether
we
stand
in
the
state
of
grace
or
no
indéede
,
here
is
a
triall
,
if
we
finde
Gods
spirite
by
the
preaching
of
the
Gospell
subduing
the
corruptions
of
our
harts
,
setling
our
faith
in
Gods
promises
,
through
Christ
Iesus
,
and
vpholding
vs
in
our
integritie
,
when
by
course
of
nature
we
should
fall
into
iniquitie
,
then
be
we
in
the
state
of
grace
indeede
,
for
thus
did
Dauid
assure
himselfe
of
Gods
fauour
,
and
so
may
we
,
if
we
will
watch
our selues
as
Dauid
did
.
THE
FOVRTH
SERMON
.
Decemb.
5.3
.
Sab.
As
for
me
thou
vpholdest
me
,
&c.
IN
these
words
we
are
to
note
further
,
that
the
king
doth
not
say
simply
,
I
am
vpholden
,
or
I
haue
kept
mine
integritie
,
but
he
saith
,
thou
O
Lord
hast
vpholden
me
,
and
doest
vphold
me
,
where
we
may
obserue
,
that
though
Dauids
heart
was
sincere
,
and
sound
,
and
vpright
before
God
,
frée
from
his
enemies
vniust
accusations
,
and
frée
from
all
desire
of
reuenge
:
yet
all
this
was
giuen
him
of
God
,
it
came
not
to
him
by
nature
to
teach
vs
that
of
our selues
we
are
not
able
to
kéepe
our selues
,
but
God
must
and
doth
vphold
vs
in
our
vprightnesse
,
or
else
we
fall
as
others
do
,
and
therefore
we
must
craue
this
grace
of
God
,
that
he
will
kéepe
vs
,
and
defend
vs
with
his
holy
spirit
.
There
hath
bene
a
great
controuersie
betwéene
the
Papists
and
vs
(
euer
since
the
abomination
of
desolation
stoode
in
the
holy
place
)
about
this
point
.
They
(
intending
to
iustifie
them selues
with
the
Lawyer
in
the
Gospell
)
say
,
This
haue
we
done
,
and
that
can
we
do
,
affirming
that
it
is
in
the
power
of
man
(
which
is
but
dust
and
ashes
)
of
himselfe
,
and
by
him selfe
,
to
repent
when
he
will
,
to
beléeue
when
he
will
,
to
obey
God
when
he
will
,
and
to
vphold
them selues
in
their
integritie
.
And
to
make
their
matter
good
,
they
say
,
we
haue
the
grace
of
God
giuen
vs
,
to
obtaine
the
grace
of
God
by
our
own
power
.
Where
you
sée
they
speake
flat
contraries
,
if
they
had
grace
to
sée
it
:
for
if
the
grace
of
God
be
giuen
vs
,
then
we
haue
it
not
of
our selues
:
if
we
haue
it
of
our selues
,
then
is
it
not
giuen
vs
of
God
.
Againe
if
we
be
vpholden
by
the
grace
and
fauor
of
God
,
then
we
vphold
not
our selues
:
if
we
haue
this
power
of
our selues
,
then
not
of
God
.
Thus
they
speake
contrary
to
them selues
,
and
are
deuided
in
their
owne
spéeches
,
like
the
kingdome
of
Sathan
,
which
is
deuided
in
it self
that
it
cannot
stand
.
And
to
speake
the
truth
,
they
speake
confusedly
they
know
not
what
,
because
Babell
,
that
is
confusion
,
is
fallen
vpon
them
,
as
vpon
those
men
which
would
presume
by
their
owne
endeuours
without
God
to
climbe
vp
into
heauen
.
Now
on
the
other
side
,
we
hold
,
that
we
can
get
nothing
but
by
the
helpe
of
God
:
and
we
admit
no
first
grace
,
but
if
the
grace
of
God
be
in
vs
,
it
is
giuen
vs
of
Gods
spirit
,
not
gotten
of
our
owne
power
,
and
this
we
proue
by
the
word
of
God
.
God
worketh
both
the
wil
and
the
deede
,
Of
our selues
we
are
not
able
to
thinke
a
good
thought
,
saith
the
same
Apostle
to
the
Corinthians
,
and
therefore
he
demaundeth
of
all
flesh
,
What
hast
thou
,
that
thou
hast
not
receiued
?
as
if
he
should
say
,
nothing
:
If
therefore
thou
hast
receiued
it
,
why
doest
thou
boast
as
though
thou
hadst
not
receiued
it
?
Aske
S.
Iames
,
and
he
wil
tell
vs
,
that
euery
good
gift
,
and
euery
perfect
gift
,
is
from
aboue
,
&
commeth
down
from
the
Father
of
light
.
As
if
he
should
say
,
from
whomsoeuer
euill
doth
come
,
yet
all
goodnes
commeth
from
God
.
Abimelech
,
and
he
will
tell
vs
,
that
if
God
had
not
kept
him
he
had
kept
Abrahams
wife
.
Aske
Peters
fal
,
and
that
will
tell
vs
,
that
if
we
stand
by
our selues
,
we
shall
fall
,
although
we
were
as
strong
as
Peter
.
Aske
Ieremie
,
and
he
will
tell
vs
that
the
heart
is
deceiptfull
,
&
wicked
aboue
all
things
:
yea
and
though
it
be
borne
and
bred
,
and
brought
vp
with
vs
,
and
we
haue
daily
familiarity
therwith
,
yet
we
can
not
know
it
.
Therefore
,
if
none
can
know
it
,
much
lesse
can
any
reforme
it
.
He
that
knoweth
it
can
reforme
it
,
and
doth
reforme
it
,
where
it
is
reformed
:
but
that
is
the
Lord
which
searcheth
the
heart
,
for
so
it
followeth
in
the
next
verse
,
I
the
Lord
search
the
heart
and
trie
the
reines
.
Aske
Moses
and
he
will
tell
vs
,
Hur
,
if
Moses
were
not
able
of
him selfe
to
hold
vp
his
hands
in
prayer
,
much
lesse
was
he
able
to
hold
vp
his
heart
in
prayer
.
What
doth
this
teach
vs
,
but
this
,
that
if
we
were
as
zealous
as
Moses
,
yet
God
must
hold
vs
vp
,
or
else
we
faint
.
There
are
but
two
things
required
of
euery
one
.
The
first
is
,
to
become
holy
.
The
second
is
,
to
continue
holy
,
to
conuert
and
turne
into
the
wayes
of
God
,
and
to
continue
in
the
waies
of
the
Lord
:
now
both
these
are
of
God
,
and
not
of
our selues
.
Of
the
first
the
Prophet
Ioell
speaketh
when
he
saith
,
Turne
thou
vs
ô
Lord
,
and
then
we
shall
be
turned
.
As
if
he
should
say
,
Except
the
Lord
do
turne
our
hearts
,
we
shall
neuer
be
turned
vnto
him
,
for
of
our selues
we
cannot
.
How
farre
&
how
long
had
S.
Paule
walked
in
the
way
of
persecuting
the
Christians
,
if
the
Lord
had
not
stayed
him
by
the
way
?
When
would
Saul
haue
become
a
Paule
,
if
the
Lord
had
not
changed
his
name
and
altered
his
nature
?
When
would
so
naturall
a
persecutor
,
haue
become
so
holy
a
professor
,
if
the
Lord
had
not
called
him
?
And
when
he
was
conuerted
,
who
kept
him
from
falling
backe
againe
?
My
grace
(
saith
the
Lord
)
is
sufficient
to
vphold
thee
.
The
spirit
of
the
Lord
is
therfore
called
by
the
Prophet
Esay
,
Esay
.
11.2
.
the
spirit
of
wisedome
,
and
vnderstanding
,
the
spirit
of
counsell
,
the
spirit
of
courage
,
the
spirit
of
knowledge
,
and
the
spirit
of
the
feare
of
the
Lord
:
to
teach
vs
,
that
if
we
haue
holy
wisedome
,
vnderstanding
,
or
counsell
,
or
courage
,
or
knowledge
,
or
the
feare
of
God
,
we
haue
them
of
Gods
spirit
,
and
not
of
our selues
.
When
God
gaue
Saul
a
Princely
spirit
,
he
spake
like
a
king
,
but
when
his
spirit
was
departed
from
him
,
he
spake
like
a
clowne
and
not
like
a
king
.
King
.
3.
Therefore
Salomon
prayeth
vnto
God
for
a
wise
and
vnderstanding
heart
,
to
teach
vs
,
that
we
haue
no
such
thing
of
our selues
but
from
aboue
.
The
very
phrase
of
the
Scripture
,
&
Dauids
manner
of
speaking
doth
teach
vs
no
lesse
.
Thou
vpholdest
me
(
saith
Dauid
)
yea
euen
me
thou
vpholdest
.
Now
Dauid
we
know
had
many
singular
,
and
excellent
graces
of
God
,
and
yet
God
must
vphold
him
,
that
is
,
hold
him
vp
from
falling
:
what
doth
this
argue
but
thus
much
,
that
we
are
subiect
to
falling
euen
the
best
of
vs
?
Iohn
.
15.
Therefore
in
the
15.
of
Iohn
God
is
compared
to
a
husbandman
,
and
in
the
5.
of
Esay
.
1.
verse
,
Esay
.
5.5
.
&
in
diuers
other
places
of
Scripture
his
Church
is
compared
to
a
vine
,
which
though
it
be
most
fruitfull
,
yet
is
it
most
weake
,
and
must
be
purged
by
the
Lord
,
that
it
may
be
fruitfull
,
Iohn
.
15.
&
must
be
vpholden
by
the
Lord
,
or
els
it
will
fall
to
the
ground
.
This
doctrine
hath
a
double
vse
for
our
selues
.
First
it
serueth
for
our
comfort
,
if
we
be
the
seuauntes
of
God
,
for
albeit
we
be
compassed
about
with
many
weaknesses
,
&
assaulted
with
infinite
temptations
on
euery
side
,
yet
the
Lord
whom
we
serue
doth
&
will
vphold
vs
,
If
at
any
time
he
doth
let
vs
fall
,
If
he
taketh
all
his
graces
from
vs
(
as
we
thinke
)
at
any
time
,
let
vs
know
that
he
doth
it
for
no
other
purpose
,
but
that
we
might
know
our selues
of
our selues
to
be
but
naked
,
and
so
might
begge
all
of
him
againe
.
Therfore
,
whatsoeuer
we
want
,
let
vs
séeke
it
at
the
hands
of
God
,
that
giueth
to
them
which
want
:
when
we
féele
any
weaknesse
in
vs
,
or
any
sinne
strong
,
let
vs
beséech
the
Lord
,
to
vphold
vs
.
Do
not
say
,
I
can
,
or
I
wil
do
this
,
and
that
,
I
will
beléeue
,
and
repent
when
I
list
,
no
,
for
if
the
Lord
by
his
grace
and
fauour
doth
not
vphold
thée
,
thou
shalt
do
nothing
but
fall
from
him
.
Dauid
,
Create
in
me
O
Lord
a
cleane
hart
,
and
renew
a
right
spirite
within
me
.
The
loue
of
wisedome
is
the
gift
of
God
,
Apply
my
hart
vnto
wisedome
.
To
vnderstand
the
wil
of
God
in
his
law
,
is
the
worke
of
God
,
therfore
pray
,
Open
my
eyes
that
I
may
see
the
wondrous
things
of
thy
law
.
To
set
light
by
vanitie
,
that
is
by
vaine
things
and
vaine
persons
is
the
worke
of
Gods
grace
not
of
nature
,
therfore
we
must
pray
Turne
away
my
eyes
from
beholding
vanitie
.
What
should
I
say
more
?
Let
vs
beséech
the
Lord
our
strength
to
vphold
vs
in
our
integritie
,
&
he
wil
vphold
vs
,
so
farre
as
shal
make
for
his
own
glory
,
and
our
owne
saluation
,
and
what
would
we
desire
more
?
And
this
we
must
desire
:
for
els
we
cannot
stand
but
fall
.
Secondly
,
this
doctrine
serueth
to
humble
vs
,
and
may
be
a
preseruatiue
against
pride
,
the
vse
of
it
is
at
all
times
;
but
chiefly
when
we
begin
to
waxe
proude
of
any
good
thing
,
which
the
Lord
doth
worke
in
vs
,
or
by
vs
,
which
indéede
is
our
corrupt
nature
.
And
likewise
when
we
insulte
ouer
our
weake
brethren
,
both
which
are
our
faultes
.
When
such
thoughtes
and
temptations
come
to
fasten
vpon
vs
let
vs
thinke
,
that
it
is
the
Lord
by
whom
we
stand
,
and
of
him
it
is
that
we
are
that
which
we
are
,
and
if
we
be
proude
therof
,
he
may
and
can
take
away
our
hold
,
and
we
shall
fall
,
and
our
honour
shall
lye
in
the
dust
.
Rome
was
sometime
a
famous
Church
,
the
beloued
spouse
of
Christ
Iesus
,
and
a
daughter
of
the
most
high
,
but
for
her
pride
,
God
let
her
fall
,
and
hath
now
giuen
her
a
bill
of
diuorcement
.
Of
England
it
may
be
said
,
as
it
was
said
of
Ierusalem
,
our
habitation
&
kinred
is
of
Canaan
,
&c.
our
father
an
Amorite
,
and
our
mother
an
Hittite
.
In
our
natiuitie
our
nauell
was
not
cut
,
we
were
not
softned
with
water
,
nor
seasoned
with
salt
,
nor
swadled
with
cloutes
,
no
eye
pitied
our
case
,
we
were
cast
out
into
the
open
field
to
the
contempt
of
out
person
.
But
the
Lord
of
mercy
and
compassion
passed
by
vs
,
and
séeing
vs
euen
polluted
in
our
bloud
,
yea
in
our
owne
bloud
,
said
in
great
pitie
,
and
compassion
vnspeakable
,
Thou
shalt
liue
.
He
caused
vs
to
multiplie
as
the
bud
of
the
field
,
he
hath
bestowed
excellent
ornaments
vpon
vs
,
our
breasts
are
fashioned
,
our
haire
is
growen
,
whereas
we
were
naked
and
bare
,
behold
further
,
our
time
is
as
the
time
of
loue
,
he
hath
spread
his
skirts
ouer
vs
,
and
entred
into
a
couenant
with
vs
,
and
we
are
become
his
,
&
he
is
become
ours
.
He
hath
washed
vs
with
swéete
water
,
&
annointed
vs
with
oyle
of
gladnesse
.
He
hath
clothed
vs
with
broidered
worke
,
he
hath
shod
vs
with
badgers
skinnes
,
and
girded
vs
with
fine
linnen
,
and
couered
vs
with
silke
.
He
hath
decked
vs
with
ornamentes
&
put
bracelets
vpon
our
hands
,
and
a
chaine
about
our
necke
.
He
hath
put
a
frontlet
vpon
our
face
,
eare
rings
in
our
eares
,
and
a
beautifull
crowne
vpon
our
head
,
he
hath
fed
vs
with
fine
flower
,
honie
,
and
oyle
,
he
hath
made
vs
very
beautifull
,
and
hath
caused
vs
to
grow
vp
to
a
kingdome
,
in
so
much
as
our
name
is
spread
among
the
heathen
for
our
beautie
,
which
the
Lord
hath
set
vpon
vs
.
What
should
be
said
more
?
In
a
word
the
Lord
hath
compted
nothing
to
costly
or
to
deare
for
vs
,
nay
what
could
he
do
more
for
his
vineyeard
that
he
hath
not
done
vnto
it
?
Esay
.
5.
but
what
of
all
this
?
shal
we
bragge
of
our
ornaments
,
and
be
proud
of
our
iewels
?
But
this
is
in
generall
,
let
vs
goe
more
particularly
to
worke
.
Haue
any
of
vs
here
present
,
any
knowledge
more
than
he
had
,
or
more
then
others
haue
,
or
wisedome
,
zeale
,
or
faith
,
or
loue
,
or
patience
,
or
any
grace
,
whatsoeuer
,
let
vs
not
be
proude
of
them
,
because
God
gaue
them
,
and
God
can
take
them
againe
.
If
any
of
vs
do
stand
vpright
,
and
walke
in
honestie
,
when
others
doe
fall
,
let
vs
not
insult
ouer
them
,
as
the
maner
of
some
is
,
Note
that
to
vpbraide
honester
men
then
them selues
by
faultes
done
fourtie
yeare
since
,
and
the
law
fully
satisfied
for
them
,
and
yet
this
is
the
maner
of
prophane
Atheists
,
which
know
neither
God
nor
them selues
,
to
cast
the
old
ragges
and
sores
of
the
seruaunts
of
God
in
their
face
,
to
make
them
and
their
profession
,
I
meane
the
Gospell
odious
in
the
eyes
of
the
world
,
and
such
as
them selues
are
.
And
for
no
other
cause
but
because
they
will
not
runne
with
them
to
the
same
excesse
of
riot
:
&c.
Why
doest
thou
boast
thy selfe
in
thy
wickednesse
,
O
man
of
power
?
the
louing
kindnesse
of
God
indureth
daily
,
as
if
he
should
say
,
thou
thinkest
thy selfe
a
iolly
fellow
,
and
takest
pride
in
thy
wickednes
,
as
though
thou
were
a
great
man
of
power
and
shouldest
neuer
come
downe
,
and
because
God
doth
suffer
thée
from
day
to
day
waiting
for
thy
repentaunce
,
thou
thinkest
,
either
that
he
cannot
,
or
dare
not
,
or
that
he
will
not
meddle
with
thée
,
but
now
sée
thy selfe
in
thy
colours
,
and
then
iudge
what
cause
thou
hast
to
bragge
it
out
as
thou
doest
against
all
the
world
,
what
art
thou
?
what
goodnes
is
in
thée
?
Thy
toung
imagineth
mischief
,
&
is
like
a
sharpe
rasor
,
that
cutteth
deceitfully
.
Thou
doest
loue
euill
more
then
good
,
and
lyes
more
than
truth
.
Thou
louest
all
wordes
that
may
destroy
.
O
deceitfull
toung
.
Now
sée
thy
end
.
So
God
shall
destroy
thee
for
euer
.
He
shall
take
thee
and
plucke
thee
out
of
thy
Tabernacle
,
and
roote
thee
out
of
the
land
of
the
liuing
.
The
righteous
also
shall
see
it
,
and
feare
,
and
shall
laugh
at
him
,
saying
,
Behold
the
man
that
tooke
not
God
for
his
strength
,
but
trusted
vnto
the
multitude
of
his
riches
,
and
put
his
strength
in
his
substance
.
But
I
(
saith
Dauid
)
shal
be
like
a
greene
oliue
tree
in
the
house
of
God
:
for
I
trusted
in
the
mercies
of
God
for
euer
and
for
euer
.
But
some
will
say
this
is
spoken
against
the
wicked
sort
of
the
world
,
but
I
haue
,
more
grace
,
&
moe
graces
of
God
then
they
haue
:
all
the
world
cannot
detect
me
of
such
vices
,
therefore
I
may
be
more
bold
to
speake
my
pleasure
of
others
then
they
may
.
But
deceiue
not
thy selfe
:
thou
séest
a
child
,
while
he
will
runne
vp
&
down
to
shew
his
new
clothes
,
Simile
.
and
catcheth
a
fall
,
&
séeing
himselfe
downe
,
and
his
clothes
soiled
in
the
dust
he
crieth
lowder
at
his
fall
them
he
crowed
before
at
his
new
coate
:
so
God
hath
put
many
excellent
graces
vpon
thée
,
thou
crowest
at
the
sight
of
them
,
as
Nebuchadnezzar
did
at
the
sight
of
his
pallace
,
&
like
a
foole
thou
art
in
admiration
of
thy selfe
,
till
thou
stumblest
euen
vpon
thy
owne
gifts
,
&
when
thou
art
downe
,
thou
which
before
didst
crow
like
a
foole
,
doest
then
crye
like
a
child
,
especially
because
thou
séest
thy
excellent
graces
,
euen
thy
coate
of
diuers
colours
,
stained
and
soiled
with
thy
fall
,
be
not
therefore
proude
of
thy
giftes
,
nor
insolent
ouer
thy
weake
brother
,
for
God
vpholdeth
thée
,
&
God
can
set
him
vp
,
and
cast
thée
downe
:
for
promotion
(
saith
Dauid
)
commeth
neither
from
the
East
nor
from
the
West
,
while
God
vpheld
vs
we
stood
,
and
for
want
of
grace
we
fell
.
Therfore
let
no
man
reioyce
at
our
fals
,
for
if
you
stand
,
God
doth
vphold
you
,
and
if
he
do
not
vphold
you
,
you
shal
surely
fall
.
Haman
was
neuer
so
high
in
the
kings
fauour
,
but
at
last
he
was
as
high
on
his
owne
gallowes
.
Mordecai
was
neuer
so
neare
the
point
of
death
,
but
at
last
he
was
aduaunced
to
great
honor
.
Iudas
once
thought
much
with
another
,
for
bestowing
a
box
of
ointment
more
then
needed
(
as
he
thought
)
vpon
Christ
,
at
last
he
knew
that
him selfe
had
taken
more
then
he
ought
by
thirtie
pence
,
the
price
of
innocent
bloud
.
The
swelling
red
sea
was
once
deuided
in
sunder
,
which
before
threatned
present
death
to
any
that
durst
go
into
it
.
The
Sunne
which
runneth
his
course
as
a
swift
giant
,
did
once
stand
still
.
The
rauens
did
once
féede
Elias
.
The
dogges
bellyes
were
once
a
graue
for
Iezabell
.
The
fire
which
by
nature
consumeth
all
,
had
once
no
power
ouer
the
haire
of
a
mans
head
.
The
lice
,
and
the
flyes
did
once
preuaile
against
a
kinges
power
.
The
hungry
Lions
had
once
no
power
against
Daniell
.
Litle
naked
Dauid
,
did
once
giue
great
armed
Goliath
the
ouerthrow
.
There
was
once
a
song
of
Sauls
thousand
,
and
Dauids
ten
thousand
.
And
what
was
once
,
which
may
not
be
againe
if
God
will
?
Therfore
let
no
man
be
proude
of
that
he
is
,
but
let
him
remember
what
hath
bene
,
and
what
may
be
,
and
that
none
vpholdeth
from
falling
but
God
.
Thou
vpholdest
me
(
saith
Dauid
.
)
Think
we
vpon
this
text
when
we
sée
the
hand
of
God
in
iustice
vpon
any
malefactor
?
we
run
out
by
troupes
to
sée
some
executed
,
some
whipped
,
and
some
to
be
some
other
way
openly
shamed
:
we
sée
them
,
we
talke
of
them
,
we
wonder
at
them
,
and
so
we
forget
them
.
But
if
we
would
then
take
so
much
paines
,
as
to
lay
our
inside
to
their
outside
,
that
is
,
our
owne
faults
concealed
in
Gods
mercie
,
with
their
faults
reuealed
in
Gods
iustice
,
we
would
then
pitie
their
case
,
and
feare
our selues
:
we
would
pray
for
them
,
and
for
our
selues
,
we
wold
humbly
thanke
God
,
which
by
his
grace
had
kept
vs
from
falling
.
For
if
the
Lord
in
mercy
should
not
vphold
vs
,
we
might
be
théeues
,
or
murtherers
,
and
commit
any
wickednesse
as
well
as
others
.
And
this
let
vs
know
,
that
the
Lord
doth
but
pick
them
out
to
preach
this
vnto
vs
,
that
except
he
vphold
vs
we
fall
,
and
except
we
repent
we
shall
fall
.
Thou
vpholdest
me
(
saith
Dauid
,
both
a
king
and
a
Prophet
)
and
therefore
both
mightie
and
learned
,
to
teach
vs
that
there
is
none
so
great
for
liuing
,
so
high
for
authoritie
,
nor
so
excellent
for
learning
,
but
must
depend
on
God
,
and
trust
in
God
for
all
these
,
or
else
he
is
no
body
.
The
blind
world
is
in
another
vaine
,
and
their
vaine
is
vaine
indéede
:
for
they
thinke
that
honesty
and
pietie
do
go
by
wealth
and
authoritie
,
and
not
by
the
grace
of
God
.
And
therefore
when
they
grow
to
be
wealthy
in
the
world
,
or
when
they
haue
gotten
authoritie
into
their
hands
,
they
begin
to
lift
vp
the
head
,
&
to
turne
vp
the
snout
in
the
wind
,
then
they
dispence
with
themselues
to
disgrace
al
that
come
before
them
,
if
they
like
them
not
:
and
to
disdaine
al
their
poore
neighbours
,
be
they
neuer
so
godly
,
but
themselues
cannot
chuse
but
be
honest
,
and
godly
,
because
they
are
rich
,
and
in
authoritie
.
But
what
if
they
chaunce
to
be
taken
in
a
trip
,
as
the
wiliest
foxe
is
sometime
taken
in
a
snare
?
what
if
they
be
conuinced
of
falling
,
or
slipping
,
or
some
notorious
crime
?
what
then
?
do
they
then
flie
to
God
?
nothing
lesse
,
but
to
their
wealth
,
or
friends
,
or
authoritie
,
or
some
worldly
deuise
,
&
thus
they
say
in
their
hearts
,
Thou
my
money
,
or
thou
my
countenance
,
or
thou
my
wealth
,
or
thou
my
friend
in
the
Court
,
shalt
vphold
me
:
and
so
,
many
times
through
corruption
,
for
friendship
,
and
fauour
,
for
a
gift
,
a
present
or
a
bribe
,
a
bad
man
,
and
a
bad
cause
are
vpholden
,
which
should
be
cast
in
the
dust
.
But
Achab
shal
be
slaine
though
he
will
not
be
known
to
be
Achab
,
and
Ieroboams
wise
shall
be
knowne
though
she
disguiseth
her selfe
:
for
onely
they
shall
stand
vpright
whom
the
Lord
vpholdeth
,
and
none
else
,
for
the
Lord
knoweth
the
way
of
the
righteous
,
and
the
way
of
the
wicked
shall
perish
.
vlt.
But
sée
the
blindnesse
of
these
wise
worldlings
:
because
they
are
wealthie
,
or
mightie
,
or
craftie
,
they
thinke
themselues
safe
inough
,
and
what
néede
they
pray
to
God
for
his
grace
to
vphold
them
?
nay
,
they
make
a
wonder
at
him
that
talketh
of
any
such
matter
:
wheras
indéed
the
more
wealth
,
or
authoritie
,
or
learning
,
or
credit
,
or
friends
,
or
any
worldly
commoditie
a
man
hath
,
the
more
néede
he
hath
of
Gods
grace
to
vphold
him
from
extremities
on
euery
side
,
for
else
all
these
things
will
be
but
so
many
ropes
whereby
Sathan
will
pull
him
to
hell
.
Last
of
all
,
if
this
doctrine
were
wel
learned
,
and
stedfastly
beléeued
,
it
would
serue
in
stéede
of
a
moderator
to
end
many
bitter
contentions
,
for
commonly
in
contending
one
with
another
,
we
say
,
Thou
art
this
,
and
that
,
and
I
am
this
,
and
that
,
thy
better
,
and
honester
then
thou
,
and
so
foorth
.
But
the
Apostle
giueth
vs
other
counsell
,
Brethren
if
any
man
(
saith
he
)
be
fallen
by
occasion
,
you
that
be
spirituall
restore
such
a
one
with
the
spirit
of
meekenesse
,
considering
thy self
lest
thou
also
be
tempted
.
And
(
saith
he
)
in
another
place
,
We
our selues
also
were
in
times
past
vnwise
,
disobedient
,
deceiued
,
seruing
lustes
and
diuerse
pleasures
,
liuing
in
maliciousnes
,
and
enuie
,
hatefull
and
hating
one
another
,
but
when
the
bountifulnesse
and
loue
of
God
our
Sauiour
appeared
we
were
otherwise
,
and
so
may
others
be
hereafter
,
which
are
not
yet
,
and
we
may
be
hereafter
as
others
are
now
,
if
God
doth
not
vphold
vs
:
for
it
is
he
that
vpholdeth
them
which
stand
,
which
raiseth
them
that
are
downe
,
which
strengtheneth
the
weake
,
and
casteth
downe
the
proud
in
the
imagination
of
their
hearts
.
Now
let
vs
pray
.
THE
FIFT
SERMON
,
December
12.
4.
Sabboth
.
And
doest
set
me
before
thy
face
for
euer
.
WE
haue
heard
already
that
God
did
vphold
Dauid
in
his
innocencie
,
whereby
he
was
assured
of
Gods
fauour
towards
him
.
Now
we
shall
heare
,
how
God
preserued
him
in
safetie
,
which
is
another
pledge
of
his
loue
towardes
him
.
In
these
words
we
haue
two
things
to
consider
.
First
what
God
did
for
Dauid
,
he
set
him
before
his
face
.
Secondly
,
how
long
this
loue
lasted
,
for
euer
:
when
he
saith
,
Thou
doest
set
me
before
thy
face
.
It
is
as
much
as
if
he
should
say
,
by
manifest
signes
and
tokens
of
deliuerance
,
thou
doest
let
me
know
that
thou
hast
me
in
remembrance
:
for
when
God
séemeth
to
forget
his
children
,
he
is
sayd
to
hide
his
face
,
Psalm
.
44.24
.
where
the
Church
complaineth
in
this
maner
,
Wherefore
hidest
thou
thy
face
,
and
forgettest
our
miserie
and
affliction
?
that
is
,
why
doest
thou
not
shew
vs
thy
helpe
,
that
we
may
knowe
thou
doest
remember
vs
?
Therefore
when
he
doth
make
it
manifest
that
he
doth
remember
vs
,
he
is
said
to
set
vs
before
his
face
.
This
sheweth
what
a
care
the
Lord
hath
of
them
whom
he
loueth
,
and
what
affection
he
doth
beare
vnto
them
whom
he
vpholdeth
in
the
integritie
of
their
heart
,
as
a
thing
which
a
man
hath
alwayes
in
his
sight
:
so
doth
God
loue
his
children
,
that
he
can
not
abide
for
loue
to
let
them
go
out
of
his
sight
.
As
the
husband
that
loueth
his
wife
,
thinkest
him selfe
not
well
till
she
hath
his
companie
&
he
her
presence
:
so
God
loueth
the
Church
his
spouse
,
that
he
can
not
abide
to
be
without
her
companie
,
and
thinkes
her
not
safe
,
except
she
be
in
his
presence
to
behold
the
light
of
his
countenaunce
,
therefore
it
pleaseth
the
Lord
Iesus
,
not
onely
to
call
himsel●
the
head
of
his
Church
,
Esay
.
49.15.16
.
as
Esay
.
49.15.16
.
Can
a
woman
forget
her
child
&
not
haue
compassion
on
the
sonne
of
her
wombe
?
though
they
should
forget
,
yet
will
not
I
forget
thee
,
saith
the
Lord
.
Behold
I
haue
grauen
thee
on
the
palme
of
my
handes
,
thy
walles
are
euer
in
my
sight
,
to
shew
that
no
enemies
can
come
against
his
Church
,
but
he
must
know
them
,
and
no
breaches
can
be
made
in
the
walles
of
his
Church
,
but
he
must
sée
them
,
and
sée
who
made
them
.
And
so
long
it
cannot
chuse
but
go
well
with
his
Church
.
And
therefore
it
followeth
in
the
next
verse
,
Thy
builders
make
hast
,
and
thy
destroyers
,
and
those
that
made
thee
wast
,
are
departed
from
thee
.
In
the
10.
of
S.
Iohn
28.
Iohn
.
10.28
.
The
sonne
himself
saith
of
his
spouse
the
elect
.
I
geue
vnto
them
eternall
life
,
neither
shall
any
plucke
them
out
of
my
hand
,
to
shew
how
safe
they
are
with
him
,
and
how
mindfull
he
is
of
them
.
In
figure
whereof
,
Aaron
the
high
Priest
(
who
was
also
a
figure
of
Christ
)
was
commaunded
by
God
in
the
28.
of
Exodus
to
weare
a
breast
plate
with
foure
rowes
of
precious
stones
.
In
the
first
row
,
a
Rubie
,
a
Topace
,
and
a
Carbuncle
.
In
the
second
row
,
an
Emeraude
,
a
Saphire
,
and
a
Diamonde
.
In
the
third
row
,
a
Turkis
,
an
Achate
,
and
a
Hemetite
,
In
the
fourth
row
,
a
Chrysolite
,
an
Onix
,
and
a
Iasper
.
And
the
stones
shal
be
according
to
the
names
of
the
children
of
Israell
,
twelue
according
to
their
names
,
grauen
at
signets
,
euerie
one
after
his
name
,
and
they
shal
be
for
the
twelue
Tribes
:
all
this
is
to
shew
what
accompt
the
Lord
doth
make
of
his
chosen
people
.
But
where
must
these
stones
be
worne
?
he
sheweth
where
in
the
29.
verse
.
So
Aaron
shall
beare
the
names
of
the
children
of
Israell
,
in
the
breast
plate
of
Iudgement
vpon
his
hart
,
when
he
goeth
into
the
holy
place
,
for
a
remembraunce
continually
before
the
Lord
.
And
Aaron
shall
beare
the
Iudgement
of
the
children
of
Israell
vpon
his
hart
continually
.
And
what
is
this
for
,
but
to
shew
the
continuall
care
that
Christ
hath
of
his
Church
.
For
Aaron
is
a
figure
and
resemblaunce
of
Christ
,
the
precious
stones
are
a
figure
of
the
Church
of
Christ
.
Aaron
must
weare
them
vpon
his
breast
,
that
is
in
his
sight
,
so
Christ
hath
his
people
alwayes
in
his
sight
.
As
it
was
impossible
for
Aaron
to
forget
the
stones
,
which
were
in
his
sight
,
so
is
it
impossible
that
Christ
our
true
Aaron
should
forget
his
people
,
which
beléeue
in
his
name
,
but
hath
them
in
continuall
remembraunce
,
being
now
gone
into
the
holy
of
holies
,
that
is
the
kingdome
of
his
father
,
the
most
holy
place
of
all
.
And
the
same
care
which
the
Lord
Iesus
had
of
the
Iewes
his
choise
people
at
the
first
,
the
same
care
hath
he
of
the
Gentils
,
that
is
of
vs
and
other
nations
of
the
earth
,
which
beléeue
in
him
:
because
the
wall
of
separation
is
pulled
down
,
and
there
is
now
no
respect
of
persons
with
the
Lord
,
Gal.
but
in
all
nations
,
he
that
feareth
the
Lord
,
As
for
me
thou
doest
set
me
before
thy
face
for
euer
.
This
then
sheweth
that
none
are
in
such
safetie
as
the
godly
,
none
so
wel
guarded
as
the
godly
,
none
so
well
prouided
for
as
the
godly
,
for
God
doth
set
them
before
his
face
for
euer
,
so
that
howsoeuer
the
world
goeth
,
yet
God
doth
alwayes
remember
them
,
as
he
did
remember
Abraham
when
Sodome
was
destroyed
,
Abraham
,
Luke
.
1.72
73.
which
is
called
the
father
of
the
faithfull
,
so
will
he
be
no
lesse
mindful
of
his
promise
,
which
he
made
to
his
séede
,
that
is
to
all
the
faithfull
for
euer
.
Because
he
is
the
Lord
&
chaungeth
not
.
Vltra
posse
non
est
esse
.
He
can
do
no
more
than
he
can
.
But
with
the
Lord
our
heauenly
father
it
is
not
so
:
for
,
as
he
is
able
being
almightie
,
so
he
is
most
willing
being
our
father
through
his
sonne
Christ
.
As
he
is
willing
,
so
is
he
vnchaungeable
,
as
he
is
vnchaungeable
,
so
hath
he
all
knowledge
,
and
therefore
knoweth
by
whom
,
at
what
time
,
in
what
place
,
in
what
maner
,
and
for
what
cause
any
thing
is
done
in
the
whole
world
,
and
as
he
hath
all
knowledge
,
so
is
his
Maiestie
euery
where
present
,
therfore
there
is
no
flying
from
his
presence
.
And
as
he
is
euery
where
,
For
he
hath
set
his
children
before
his
face
for
euer
.
This
was
it
the
dismayed
Parrie
the
bloud
butcher
,
when
he
came
with
a
full
resolution
to
lay
hands
vpon
the
Lordes
annointed
:
he
saw
in
her
very
countenaunce
the
face
of
God
,
that
is
some
litle
sparke
of
his
Maiestie
,
which
did
so
coole
his
courage
,
that
his
traiterous
hand
was
not
able
to
accomplish
the
bloudie
deuise
of
his
hart
,
the
Lordes
name
be
blessed
for
euer
.
And
were
it
possible
for
her
to
haue
escaped
so
many
daungers
as
she
hath
passed
through
euen
from
her
infancie
,
if
the
Lord
had
not
set
her
before
his
face
,
and
geuen
his
louing
kindnesse
charge
to
waite
vpon
hir
?
The
Lord
therefore
set
her
in
his
sight
,
and
defend
her
with
the
light
of
his
countenaunce
for
euermore
.
But
if
this
be
true
will
some
say
,
why
do
the
wicked
séeme
to
preuaile
so
often
as
they
do
against
those
which
feare
the
Lord
?
Surely
it
is
true
,
they
séeme
indéede
to
preuaile
against
them
,
when
they
confounde
themselues
.
And
for
the
most
part
their
laughter
is
but
from
the
téeth
outward
,
I
beleeue
in
God
the
father
almightie
.
that
is
,
I
am
perswaded
that
God
which
is
my
father
in
Christ
,
is
willing
to
saue
me
,
and
being
almightie
is
able
to
saue
me
,
and
according
to
his
gracious
promise
will
sée
me
take
no
wrong
!
When
my
father
and
mother
forsooke
me
(
saith
Dauid
)
the
Lord
tooke
me
vp
.
Dauid
,
what
is
that
to
me
?
yes
saith
the
Prophet
,
it
is
for
thee
too
,
for
who
so
dwelleth
in
the
secret
of
the
most
high
,
shall
abide
in
the
shadow
of
the
almightie
,
I
will
say
vnto
the
Lord
,
O
my
hope
and
my
fortresse
,
he
is
my
God
in
him
will
I
trust
,
surely
he
will
deliuer
me
from
the
snare
of
the
fowler
,
and
from
the
noysome
pestilence
.
&c.
As
this
comfort
is
great
,
and
large
,
yet
it
perteineth
to
none
,
but
to
the
godly
:
for
this
loue
token
is
giuen
to
none
,
but
to
such
as
stand
in
the
integritie
,
and
vprightnesse
of
their
hart
.
Yet
God
is
good
to
Israell
(
saith
the
Psalmist
)
but
marke
what
followeth
,
euen
to
those
that
are
pure
in
hart
,
to
teach
vs
,
that
if
we
would
be
such
as
God
wil
be
good
vnto
,
we
must
first
be
such
as
God
doth
delight
in
,
for
not
the
Cananites
,
nor
the
Egyptians
,
nor
the
Moabites
,
nor
the
Hittites
,
nor
the
Amorites
,
but
the
Israelites
were
represented
by
the
precious
stones
vpon
the
hart
of
the
high
Priest
.
So
,
not
the
Idolatrous
,
nor
superstitious
,
nor
couetous
,
nor
the
malicious
,
nor
proude
,
nor
prophane
,
nor
beastly
contemners
of
God
,
but
the
true
worshippers
of
God
,
the
méeke
,
the
faithfull
,
the
lowly
,
the
godly
,
shal
be
had
in
remembraunce
before
the
Lord
.
Whosoeuer
can
truly
say
with
Dauid
,
Thou
vpholdest
me
in
mine
integritie
,
may
vndoubtedly
follow
,
&
chearefully
sing
with
Dauid
,
and
thou
doest
set
me
before
thy
face
.
But
how
long
will
the
Lord
set
his
children
before
his
face
?
for
euer
,
saith
the
Prophet
,
that
is
,
he
will
neuer
be
wearie
of
doing
good
vnto
them
,
but
from
time
to
time
he
will
stand
by
them
,
Dauid
,
King
.
19.
but
they
are
such
as
all
the
sinnes
of
a
thousand
worldes
can
neuer
drie
vp
,
much
lesse
the
sinnes
of
his
chosen
.
Therefore
it
is
said
in
the
Psalme
,
with
the
Lord
is
mercie
,
and
with
him
is
plenteous
redemption
,
and
he
shall
redeeme
Israell
from
all
his
sinnes
,
if
they
were
moe
then
they
are
:
for
his
redemption
is
not
scant
redemption
,
no
more
then
néedes
must
,
like
a
garment
that
is
but
fit
for
one
mans
backe
onely
,
but
it
is
plenteous
,
and
abounding
,
He
doth
set
his
people
before
his
face
for
euer
,
that
is
,
in
prosperitie
,
in
aduersitie
,
in
sicknesse
,
in
health
,
in
peace
and
in
warre
,
and
at
all
times
,
in
bed
and
at
boord
,
in
the
house
,
and
in
the
field
,
abroad
and
at
home
,
at
sea
and
at
land
,
in
temple
and
in
tent
,
&
in
all
places
:
therefore
is
he
called
the
God
of
the
hills
and
the
God
of
the
vallies
,
what
shall
I
say
more
?
King
.
20.28
.
He
is
for
euer
the
same
,
and
chaungeth
not
.
He
hath
not
two
willes
,
as
the
Papistes
do
teach
:
a
former
will
,
and
an
afterwill
,
a
doctrine
most
damnable
,
and
vncomfortable
,
but
he
is
God
and
neuer
chaungeth
,
and
the
righteous
shall
therefore
be
had
in
an
euerlasting
remembraunce
,
he
doth
not
say
the
rich
or
the
pleasaunt
conceipted
,
or
the
mightie
,
or
the
wittie
,
or
the
beautifull
.
&c.
But
the
righteous
shal
be
had
in
remembraunce
.
Then
you
sée
that
no
infirmitie
,
no
sicknesse
,
no
weaknesse
,
no
simplenesse
,
no
base
parentage
,
no
low
estate
,
no
miserie
,
nor
affliction
,
no
deuill
of
hell
can
make
the
Lord
either
to
forget
or
to
forsake
those
,
which
haue
had
once
the
assuraunce
of
his
loue
,
for
whom
he
loueth
he
loueth
for
euer
.
Therefore
if
iniquitie
come
,
or
if
securitie
steals
vpon
vs
,
let
this
doctrine
be
a
staffe
to
stay
vs
vp
in
our
integritie
,
if
sicknesse
come
,
or
pouertie
come
,
or
crosses
come
,
or
affliction
come
,
nay
if
all
the
deuils
in
hell
come
,
let
this
doctrine
vphold
our
faith
in
his
promises
,
which
is
faithfull
for
euer
,
and
cannot
denie
himselfe
,
let
it
be
a
brasen
wall
to
thy
conscience
against
despaire
,
let
it
be
a
preseruatiue
against
the
infection
of
sinners
,
let
it
be
a
cordiall
for
our
fainting
spirites
,
let
it
swéeten
all
our
sorrowes
,
and
swallow
vp
all
our
cares
.
And
while
we
liue
,
let
vs
comfort
one
another
with
these
wordes
.
It
is
the
Lord
that
vpholdeth
vs
in
our
integritie
,
and
doth
set
vs
before
his
face
for
euer
,
for
the
wordes
are
comfortable
,
and
the
Lord
giue
a
blessing
that
they
may
be
profitable
.
Now
let
vs
pray
.
THE
SIXTH
SERMON
,
December
19.
5.
Sabboth
.
Blessed
be
the
Lord
God
of
Israell
world
without
end
.
So
be
it
,
euen
so
be
it
.
THe
Prophet
Dauid
hauing
receiued
assuraunces
of
Gods
fauour
towards
him
,
he
prayseth
God
the
giuer
.
What
tokens
he
had
of
Gods
loue
both
without
him
,
and
within
him
,
we
haue
heard
in
the
verses
before
,
of
his
behauiour
after
the
receipt
therof
,
we
shall
heare
in
this
last
verse
.
He
now
returneth
to
God
,
for
his
iewells
,
such
as
he
had
,
prayse
&
thanksgiuing
,
loue
for
loue
,
praises
for
blessings
,
as
was
his
duety
.
The
Lord
of
loue
wooeth
Dauid
his
beloued
,
he
hath
wonne
his
affection
,
Dauid
is
the
Lords
,
both
in
body
and
soule
,
&
in
all
that
he
hath
,
Dauid
is
happy
thereby
,
for
he
is
samed
therby
,
but
the
Lord
is
neuer
the
richer
for
his
gift
.
In
Dauids
thankesgiuing
,
we
may
obserue
two
things
,
first
to
whom
he
offereth
his
sacrifice
of
praise
:
secondly
in
what
maner
he
offereth
it
.
For
the
first
:
it
is
the
Lord
to
whom
he
doth
offer
it
,
&
to
none
but
the
Lord
.
Papistes
say
,
blessed
be
God
,
&
our
Layd
,
blessed
be
God
,
&
such
a
sainct
,
&
such
a
sainct
,
for
this
&
the
blessing
:
so
doth
not
Gods
child
here
,
Ergo
they
are
not
Gods
children
in
so
doing
.
A
man
after
Gods
owne
hart
doth
not
so
,
Ergo
they
are
not
men
after
Gods
owne
hart
in
doing
so
.
Great
reason
had
Dauid
,
&
great
reason
haue
all
the
faithfull
to
prayse
God
onely
:
for
first
,
who
kept
Dauids
enemies
from
triumphing
against
him
but
the
Lord
?
who
vpheld
him
in
his
integrity
,
but
the
Lord
?
who
set
him
before
his
face
for
euer
,
but
the
Lord
?
therefore
who
must
be
praysed
but
the
Lord
?
This
was
the
Lords
own
doing
,
&
this
was
the
Lords
onely
doing
,
therfore
he
onely
is
to
be
praysed
.
Again
,
the
Lord
which
saueth
vs
euen
for
his
own
name
sake
,
wil
not
haue
his
glory
parted
betwéene
him
&
his
creatures
,
but
giuen
wholly
to
himselfe
,
as
the
Prophet
Esay
saith
,
Esay
.
42.8
.
therfore
,
cursed
be
they
,
whatsoeuer
they
be
,
y●
dare
ioyne
any
whatsoeuer
,
as
partners
with
God
,
either
in
his
workes
or
in
his
worship
.
For
his
maner
&
forme
of
praising
God
,
it
is
most
excellent
,
for
he
doth
it
in
such
wordes
&
maner
as
noteth
a
wonderfull
earnest
affection
in
him
towardes
the
Lord
,
a
great
zeale
of
his
glorie
,
great
humilitie
in
him selfe
,
&
a
great
feare
least
he
should
not
doe
it
as
he
ought
:
for
first
,
he
doth
not
say
simply
,
blessed
be
God
,
but
blessed
be
the
Lord
God
of
Israell
,
to
shew
that
nothing
in
him selfe
deserued
such
loue
at
Gods
hands
,
but
onely
the
couenaunt
,
which
the
Lord
made
,
with
his
Church
moued
him
thereunto
,
Dauid
being
a
member
of
the
Church
.
Secondly
as
Gods
loue
is
infinite
and
euerlasting
,
so
accordingly
he
praiseth
his
name
for
it
,
saying
,
world
without
end
.
Thirdly
,
to
shew
his
hartie
,
and
vnfained
consent
to
that
,
which
he
spake
,
he
saith
.
So
be
it
,
and
as
one
not
repenting
him
of
that
he
had
said
,
but
rather
fearing
that
he
came
too
short
in
the
first
,
he
doubleth
his
speech
,
and
with
a
second
blow
,
to
rouse
vp
his
hart
and
affection
,
which
were
scant
awakened
with
the
first
,
he
saith
,
So
be
it
,
and
againe
I
say
So
be
it
,
So
be
it
,
euen
so
be
it
.
The
doctrine
that
is
to
be
gathered
from
this
verse
,
ariseth
two
wayes
,
first
from
the
matter
subiect
:
secondly
,
from
the
forme
of
the
words
.
The
matter
subiect
of
the
verse
is
Dauids
thankesgiuing
to
the
Lord
,
for
that
he
had
so
many
wayes
sealed
vp
,
and
made
sure
his
loue
vnto
his
soule
.
From
which
example
we
may
gather
this
general
doctrine
,
that
after
benefits
receiued
of
God
,
it
is
our
dutie
,
and
our
delight
to
returne
thankes
vnto
the
Lord
,
if
Gods
loue
be
swéete
vnto
vs
.
And
this
dutie
can
none
performe
aright
but
the
elect
children
of
God
,
which
are
led
by
Gods
spirit
,
endued
with
Gods
grace
,
enriched
with
Gods
benefites
,
and
inflamed
with
his
loue
.
All
of
vs
do
begge
and
craue
like
lepers
,
but
scarce
one
of
ten
do
returne
praises
and
thankesgiuing
for
our
healing
,
as
though
Gods
gifts
were
not
worth
thanks
.
We
are
not
so
kinde
to
the
Lord
for
all
his
benefites
,
as
we
are
to
a
mortall
man
for
one
curtesie
.
Onely
the
faithfull
being
once
throughly
enlightened
,
and
effectually
called
,
are
afraid
to
omit
or
neglect
this
dutie
,
and
when
they
do
faile
therein
,
they
are
not
a
litle
grieued
thereat
:
and
that
they
do
,
for
Gods
spirit
is
in
them
.
Therefore
as
they
pray
by
the
spirit
,
so
by
the
same
spirite
they
praise
God
:
alwayes
knitting
vp
their
prayers
with
thankesgiuing
,
for
they
must
not
be
separated
.
Daniell
prayed
,
Iohn
.
9.21
.
like
the
blind
mans
father
,
who
for
feare
of
the
Iewes
durst
not
tel
who
gaue
his
sonne
his
sight
.
Some
are
ashamed
like
Sarah
,
Some
will
for
fashion
sake
giue
God
a
good
word
or
two
,
and
say
perhaps
,
God
is
a
good
God
,
God
be
blessed
,
I
thanke
God
for
my
deliuerance
,
&c.
but
then
they
must
run
a
long
discourse
of
them selues
,
but
if
I
had
not
done
this
and
that
,
if
I
had
not
played
the
man
,
&
had
a
good
forecast
,
&c.
it
had
not
gone
so
well
with
me
as
it
did
.
Thus
many
deale
with
God
,
like
him
that
when
he
hath
tolde
out
his
money
to
his
creditor
which
he
ought
him
,
and
taken
vp
his
bond
,
snatcheth
vp
his
money
againe
,
and
for
an
hundred
pound
giueth
him
a
penie
and
a
boxe
on
the
eare
.
But
to
leaue
all
these
to
the
Lord
,
this
is
most
certaine
,
if
we
be
afrayd
,
or
ashamed
,
or
forgetfull
,
or
indifferent
to
praise
the
Lord
:
or
if
we
be
vnreuerent
,
or
idolatrous
,
or
superstitious
in
praising
God
,
how
can
we
assure
our selues
to
be
the
children
of
God
?
But
note
further
in
this
holy
seruant
of
God
,
how
he
was
qualified
,
and
prepared
,
before
he
would
,
or
before
he
could
offer
any
sacrifice
of
praise
acceptable
to
God
.
First
he
examineth
his
heart
,
and
findeth
his
affections
holy
,
and
vpright
before
the
Lord
,
his
heart
frée
from
reuenge
,
his
spirit
humbled
vnder
the
hand
of
God
,
his
soule
assured
of
Gods
fauour
,
and
his
faith
setled
in
his
promises
:
this
being
done
,
he
procéedeth
and
saith
Blessed
be
the
Lord
God
of
Israell
,
&c.
assuring
him selfe
,
that
when
his
person
is
accepted
with
God
,
his
praises
&
thankesgiuing
shall
not
be
reiected
.
This
is
to
teach
vs
,
that
they
which
come
vnsanctified
,
and
vnprepared
by
a
liuely
faith
and
true
repentance
,
and
haue
nothing
to
commend
them
vnto
God
but
their
pride
,
their
hatred
,
their
infidelitie
,
their
impietie
,
and
such
like
,
they
cannot
prayse
the
Lord
,
and
if
they
do
,
it
is
returned
vpon
their
heads
as
sinne
:
&
so
they
are
sent
away
not
onely
emptie
,
but
in
worse
case
then
they
came
,
like
the
vnworthy
guest
that
came
to
the
Kings
feast
without
his
wedding
garment
.
And
this
doctrine
runneth
currant
thorough
the
whole
body
of
the
Scriptures
,
and
no
man
doth
aske
from
whence
it
commeth
or
whither
it
goeth
,
but
euery
one
of
the
Lords
Seers
and
seruants
giueth
testimonie
vnto
it
.
The
Psalmist
is
of
that
mind
,
for
he
saith
,
The
eyes
of
the
Lord
are
vpon
the
righteous
,
and
his
eares
are
open
to
their
crie
,
but
the
face
of
the
Lord
is
against
them
that
do
euill
,
to
cut
off
the
remembrance
of
them
from
off
the
earth
,
to
shew
how
little
the
Lord
regardeth
their
prayers
,
or
any
thing
that
they
can
offer
vnto
his
maiestie
.
Salomon
is
likewise
of
the
same
mind
,
for
he
saith
,
The
sacrifice
of
the
wicked
is
abomination
to
the
Lord
,
but
the
prayer
of
the
righteous
is
acceptable
vnto
him
.
He
sheweth
a
good
reason
why
.
For
(
saith
he
)
the
way
of
the
wicked
is
abomination
to
the
Lord
,
but
he
loueth
them
that
followe
righteousnesse
.
In
another
place
he
saith
,
High
talke
becommeth
not
a
foole
.
If
high
talke
becometh
not
a
foole
,
much
lesse
doth
diuine
talke
become
a
wicked
man
:
for
what
talke
hither
them
talke
with
the
most
high
?
and
who
so
foolish
as
the
wicked
and
profane
?
The
Prophet
Esay
is
also
of
the
same
mind
,
for
he
(
speaking
in
the
person
of
God
)
saith
thus
,
When
you
shall
stretch
out
your
hands
,
Esay
.
1.15
.
I
will
hide
mine
eyes
from
you
,
&
though
you
make
many
praiers
,
I
will
not
heare
you
,
for
your
handes
are
full
of
bloud
,
that
is
:
your
déedes
are
full
of
oppression
,
and
therefore
your
prayers
,
and
praises
are
stained
with
your
bloudy
hands
.
S.
Luke
saith
,
Luke
.
4.41
That
deuils
came
out
of
many
,
crying
and
saying
,
thou
art
Christ
the
sonne
of
the
liuing
God
,
but
Christ
rebuked
them
,
and
suffred
them
not
to
say
that
they
knew
him
to
be
that
Christ
,
because
they
were
deuils
.
For
our
Sauiour
Christ
will
not
be
praised
out
of
a
deuils
mouth
,
for
their
commendation
tendeth
rather
to
his
discredite
than
otherwise
:
so
deuilish
men
may
perhaps
come
out
of
many
houses
,
to
Church
,
&
cry
we
prayse
thée
O
God
,
we
know
thée
who
thou
art
,
Iesus
the
sonne
of
the
liuing
God
,
glory
be
to
the
father
and
to
the
sonne
and
to
the
holy
Ghost
,
and
many
good
wordes
and
spéeches
moe
they
vtter
,
but
surely
the
Lord
is
so
farre
from
accepting
any
such
thing
at
their
hands
,
that
he
is
more
prouoked
to
anger
against
them
for
it
,
because
they
are
deuilish
,
and
come
without
repentance
into
the
presence
of
the
most
holy
.
The
like
in
all
respectes
shall
we
read
of
in
the
16.
of
the
Actes
.
Silas
,
crying
,
These
are
the
seruaunts
of
the
most
high
God
,
and
this
she
did
many
dayes
.
But
Paul
being
greeued
,
turned
about
and
said
to
the
spirite
,
I
commaunde
thee
in
the
name
of
Iesus
Christ
that
thou
come
out
of
her
.
Now
as
Gods
seruaunts
could
not
abide
the
confession
of
the
deuill
,
much
lesse
can
God
him selfe
abide
it
,
being
onely
for
feare
and
not
of
loue
.
A
straunge
thing
that
deuils
,
which
are
at
defiance
with
God
,
should
confesse
him
.
And
yet
(
all
things
duely
considered
)
it
is
not
so
straunge
as
it
may
séeme
to
be
,
for
what
if
they
do
it
of
constrainte
whether
they
wil
or
no
?
or
what
if
it
be
for
feare
onely
and
not
for
loue
?
or
what
if
they
do
it
to
bring
credit
vpon
their
own
matters
,
and
to
bring
Gods
matters
into
contempt
?
then
the
strangenesse
of
the
matter
is
diminished
:
for
indéede
this
is
common
not
onely
among
the
deuils
,
but
amongest
all
the
reprobate
.
Sathan
shall
alledge
Scripture
to
credite
his
owne
cause
,
and
Balam
will
not
(
because
he
cannot
)
passe
the
boundes
of
that
,
which
God
hath
put
in
his
mouth
,
when
his
hart
hunteth
for
the
wages
of
iniquitie
.
Sometime
to
make
them
inexcusable
God
will
wring
a
confession
from
their
own
mouthes
,
as
he
did
from
Pharao
.
Sometime
the
wicked
will
doe
that
,
which
their
hart
goeth
against
,
to
bring
Gods
seruaunts
in
question
amongest
men
,
like
the
cunning
maide
before
mentioned
.
Sometime
to
deceiue
the
more
easily
,
and
strongly
,
he
will
chaunge
him selfe
into
the
likenesse
of
an
Angell
of
light
,
and
put
vpon
a
fowle
matter
a
faire
cloake
of
holinesse
.
The
truth
wherof
may
sufficiently
appeare
in
the
kingdome
or
Poperie
,
amongest
the
Monkes
and
Friers
,
which
vnder
pretence
of
holinesse
,
commit
all
kinde
of
wickednes
.
I
haue
knowen
some
Arian
heretiques
,
whose
life
hath
bene
most
strickt
amongest
men
,
whose
toungs
haue
bene
tired
with
Scripture
vpon
Scripture
,
their
knées
euen
hardned
in
prayer
,
and
their
faces
wedded
to
sadnesse
,
and
their
mouthes
full
of
prayses
to
God
,
while
in
the
meane
time
,
they
haue
stoutly
denied
the
diuinitie
of
the
sonne
of
God
,
and
haue
not
sticked
to
teare
out
of
the
Bible
,
all
such
places
as
made
against
them
,
such
were
Hamond
,
Lewes
and
Cole
heretiques
of
wretched
memorie
lately
executed
and
cut
of
in
Norwich
,
what
shall
I
say
of
Fraunces
Ket
another
Arian
which
succéeded
them
,
F.
Kett.
in
opinions
more
monstrous
then
his
predecessours
,
for
he
held
that
whosoeuer
wil
be
saued
,
must
before
he
dye
,
go
to
Ierusalem
:
that
Christ
with
his
Apostles
,
are
now
personally
in
Iudea
gathering
of
his
church
:
that
the
faithfull
should
miraculously
be
preserued
at
Ierusalem
,
with
a
wall
of
fire
,
&
be
fed
with
Angels
foode
from
heauen
:
but
these
were
his
dreames
,
&
yet
such
dreames
as
(
rather
then
he
would
for
go
them
,
hauing
once
embraced
them
)
caused
him
to
plunge
him selfe
ouer
head
and
eares
in
most
damnable
&
cursed
heresies
,
for
behold
:
to
maintaine
his
former
fancies
,
he
held
most
impudently
that
Christ
Iesus
is
not
God
,
but
a
good
man
,
as
others
be
,
and
that
which
was
neuer
heard
before
,
that
Christ
hath
suffred
once
for
his
own
sinnes
,
and
shall
(
before
the
end
of
the
world
)
suffer
again
,
for
the
sinnes
of
the
world
,
and
that
being
done
,
he
shal
be
then
made
God
after
his
second
resurrection
.
And
yet
as
monstrous
as
he
was
in
opinion
,
sée
how
holy
he
would
séeme
to
be
in
his
outward
conuersation
.
The
sacred
Bible
almost
neuer
out
of
his
handes
,
him selfe
alwayes
in
prayer
,
his
toung
neuer
ceased
praysing
of
God
,
when
he
went
to
the
fire
he
was
clothed
in
sackcloth
,
he
went
leaping
and
dauncing
:
being
in
the
fire
,
aboue
twentie
times
together
,
clapping
his
handes
,
he
cried
nothing
,
but
blessed
be
God
,
blessed
be
God
,
blessed
be
God
,
and
so
continued
vntill
the
fire
had
consumed
all
his
neither
parts
,
and
vntill
he
was
stifled
with
the
smoke
that
he
could
speake
no
longer
:
all
which
I
was
a
witnes
of
my self
.
But
shall
we
thinke
that
the
Lord
tooke
any
delight
in
the
prayers
or
prayses
of
such
a
deuill
incarnate
?
farre
be
it
from
vs
.
A
straunge
and
fearefull
example
of
a
desperate
,
of
a
hardened
,
and
a
cursed
creature
,
and
yet
not
to
be
wondered
at
,
for
the
deuill
hath
his
souldiers
,
and
martyrs
aswell
as
the
Lord
,
and
oftentimes
they
are
more
resolute
in
the
deuils
quarrell
,
then
some
are
in
Gods
quarrel
.
As
for
his
willing
and
ready
going
,
with
his
constant
enduring
,
it
was
no
more
then
is
perfourmed
by
such
as
hang
them selues
,
or
drowne
themselues
,
but
what
pleasure
hath
the
Lord
in
the
sacrifices
of
such
?
What
shall
we
say
of
our
English
Donatists
,
our
schismaticall
Brownists
,
&
followers
of
Barrow
and
his
crue
?
they
hold
our
Church
for
no
visible
Church
,
Schismatiques
.
neither
that
we
haue
so
much
as
a
face
of
a
Church
amongst
vs
:
they
n
all
our
assemblies
at
their
pleasure
,
terming
vs
&
our
Churches
to
be
but
dunghils
,
and
Sinagogues
of
Sathan
,
our
Ministerie
no
Ministerie
,
our
Sacraments
no
Sacraments
,
our
teachers
they
terme
Baals
Priests
,
the
taile
of
the
red
dragon
,
the
whole
Church
of
England
,
they
call
Babilon
,
Sodom
,
Egipt
,
&
all
that
naught
is
,
thus
they
cast
mire
in
the
face
of
their
mother
in
whose
bowels
they
were
first
begotten
(
if
euer
they
were
begotten
)
to
the
Lord
,
separating
them selues
from
all
the
holy
things
of
God
,
because
euery
thing
is
not
iust
as
they
would
haue
it
.
But
in
the
meane
time
to
get
more
credite
vnto
their
pretended
cause
of
separation
,
they
séeme
to
be
very
deuout
in
prayer
,
and
as
though
the
spirite
of
prayer
were
proper
vnto
them
,
they
condēn●
all
other
mens
prayers
,
their
mouthes
alwayes
thundering
out
the
iudgements
of
God
,
while
they
take
a
felicitie
in
condemning
their
brethren
,
they
come
vnder
a
cloake
of
sinceritie
and
reformation
,
while
they
go
about
to
plucke
vp
the
Lordes
vineyeard
by
the
rootes
,
and
none
more
zealous
in
their
profession
,
none
more
deuout
in
praysing
of
God
,
none
more
ready
in
the
Scriptures
then
they
,
yea
as
plentifull
in
their
proofes
,
and
textes
of
Scripture
they
séeme
to
be
for
vpholding
of
their
errors
&
shcisme
,
as
Kett
was
for
the
defending
of
his
heresies
,
but
what
pleasure
the
Lord
hath
in
such
schismaticall
prayers
&
prayses
,
which
haue
nothing
to
present
them
to
the
Lord
,
but
a
spirite
of
pride
,
and
errour
,
I
feare
to
speake
,
the
Lord
open
their
eyes
,
to
see
their
sinne
,
that
so
many
as
belong
to
him
may
be
conuerted
and
be
saued
.
Thus
we
sée
it
manifest
both
by
testimonies
and
examples
that
the
sacrifices
of
the
wicked
&
vngodly
are
vile
before
the
Lord
,
how
holy
soeuer
they
séeme
to
be
amongest
men
,
and
they
can
not
prayse
him
,
but
as
the
deuils
did
confesse
him
.
But
if
any
come
before
the
Lord
,
as
his
beloued
spouse
,
decked
with
their
garment
of
diuers
colours
,
I
meane
their
soules
clothed
with
the
riches
of
Gods
fauour
,
as
true
repentaunce
,
a
liuely
faith
,
brotherly
loue
,
lowlinesse
of
spirite
,
integritie
of
hart
,
patience
in
affliction
,
ioy
in
the
holy
Ghost
,
if
any
come
to
the
Lord
depending
on
Gods
grace
,
naked
in
himself
,
yet
clothed
in
Christ
,
doubting
of
himselfe
yet
assuring
himselfe
of
Gods
fauour
both
promised
&
purchased
in
the
bloud
of
Christ
Iesus
they
may
bring
their
offering
,
with
Dauid
,
&
say
,
Blessed
be
the
Lord
God
of
Israell
,
and
the
king
of
glory
shall
then
haue
delight
in
their
beautie
,
for
he
loueth
the
prayses
of
his
people
,
and
of
none
els
.
This
doctrine
,
if
it
were
throughly
applied
,
and
closely
layd
to
the
conscience
of
euery
estate
&
calling
,
it
would
I
hope
make
vs
all
more
warie
,
and
carefull
in
offering
our selues
with
our
presents
of
prayses
and
prayers
vnto
the
Lord
while
we
liue
.
And
first
of
all
,
what
will
Idolaters
,
and
persecuters
of
Gods
Sainctes
say
vnto
this
.
In
a
merry
note
they
sing
Te
Deum
laudamus
,
&
Benedictus
Deus
Israel
.
&c.
But
whether
such
Popish
,
and
bloudy
seruices
be
accepted
of
God
or
no
,
I
would
wish
them
to
consider
.
In
our
Church
if
there
be
any
in
the
plate
of
seers
&
watchmen
ouer
the
Lords
people
,
and
yet
haue
neither
will
,
skill
,
nor
courage
to
lead
the
people
of
the
Lord
in
the
wayes
of
righteousnesse
,
and
also
do
wearie
them selues
in
the
wayes
of
loosenesse
and
prophanesse
,
and
yet
wil
come
into
Gods
house
,
and
without
repentance
offer
vp
confessions
,
prayers
,
&
thankesgiuings
for
themselues
&
the
people
:
how
acceptable
such
sacrifices
are
vnto
the
Lord
,
I
would
wishe
them
also
to
consider
.
Agayne
,
there
are
some
called
Parishe
Clarkes
,
which
without
any
manner
of
calling
thereunto
from
God
,
doe
intrude
them selues
into
the
Ministers
office
,
onely
for
a
litle
filthie
lucre
sake
,
and
most
confusedly
and
disorderly
tumble
ouer
the
holy
things
of
God
,
as
the
Lordes
prayer
,
with
diuers
things
,
which
I
blush
to
name
,
vnder
pretence
forsooth
of
helping
the
Minister
to
say
seruice
:
a
thing
which
I
neuer
saw
,
but
in
this
place
.
How
acceptable
the
prayers
,
and
seruice
of
such
men
are
,
or
rather
how
detestable
it
is
vnto
God
,
I
would
they
had
grace
to
consider
.
What
will
hypocrites
,
and
contemners
of
the
word
preached
,
say
to
this
?
because
they
cannot
chuse
,
they
come
to
common
prayer
,
which
indéede
is
too
much
negelcted
,
but
as
for
other
excercises
,
of
preaching
,
and
Catechising
(
of
all
,
the
most
néedefull
,
&
most
profitable
)
they
dedicate
those
times
to
bowles
,
or
cardes
,
or
tables
,
or
tipling
,
or
wanton
walking
,
&
I
know
not
what
,
and
then
the
exercises
being
done
they
repaire
to
the
ordinary
seruice
,
where
they
make
a
fained
confession
,
and
prayers
,
and
prayses
for
custome
sake
,
He
that
turneth
his
eare
from
hearing
the
law
(
saith
the
holy
Ghost
)
euen
his
prayer
shal
be
abhominable
.
If
his
prayer
be
abhominable
,
what
is
his
presumptuous
prating
,
and
proude
blaspheming
?
Againe
,
let
pirates
and
rouers
at
sea
,
with
vsurers
,
&
oppressours
by
land
,
with
swearers
,
drunkardes
,
filthie
liuers
,
Sabboth
prophaners
and
such
like
,
lay
this
to
their
hart
,
and
God
in
mercy
looke
vpon
them
,
for
their
seruice
done
to
God
,
is
as
acceptable
to
his
Maiestie
as
the
harlots
vowes
,
and
offrings
,
of
which
we
read
in
the
7.
of
the
Prouerbes
,
THE
SEVENTH
Sermon
,
December
26.
Blessed
be
the
Lord
God
of
Israell
.
&c.
THe
last
Sabboth
day
,
we
heard
,
that
Dauid
hauing
receiued
assuraunces
of
Gods
fauour
towardes
him
,
returned
prayse
and
thankes
vnto
the
Lord
for
it
:
&
how
he
was
prepared
thereunto
we
also
heard
then
declared
at
large
,
we
will
now
consider
and
sée
in
what
manner
and
forme
he
praysed
God
.
First
let
vs
consider
why
he
saith
,
not
simply
,
Blessed
be
the
Lord
,
but
blessed
be
the
Lord
God
of
Israel
.
In
these
wordes
be
two
points
to
be
obserued
.
First
,
the
cause
why
God
loued
him
.
Secondly
,
the
largenesse
,
and
the
greatnesse
of
Gods
loue
.
But
first
,
of
the
cause
why
God
loued
him
,
and
why
he
did
so
assure
him
of
his
loue
&
fauor
.
And
that
was
not
,
I
warrant
you
,
any
worthinesse
that
the
Lord
found
in
Dauid
,
nor
for
his
friends
sake
,
nor
for
his
countrey
sake
,
nor
for
his
vertues
sake
,
but
onely
for
his
couenaunt
sake
,
which
the
Lord
made
with
his
Church
,
wherof
Dauid
was
a
member
,
&
therefore
must
néedes
haue
his
part
amongest
the
rest
,
because
God
had
so
promised
.
Blessed
be
the
Lord
God
of
Israell
.
As
if
he
should
say
,
I
giue
the
Lord
prayse
,
&
thankes
,
which
hath
chosen
Israel
,
to
be
his
people
,
which
were
not
his
peeple
,
and
hath
bound
him self
,
by
promise
to
be
the
God
of
Israel
,
&
to
watch
ouer
his
people
,
&
to
assure
them
of
his
fauor
,
which
deserued
nothing
but
his
wrath
&
displeasure
,
for
by
this
meanes
I
am
now
assured
of
his
loue
,
and
fauor
towards
me
,
which
I
should
neuer
haue
had
if
the
Lord
had
not
chosen
me
to
be
one
of
them
,
vpon
whom
he
meant
to
bestow
his
loue
,
according
to
his
gracious
promise
,
which
he
made
to
my
fathers
Abraham
,
Isaac
,
&
Iacob
(
which
was
afterwardes
called
Israell
:
)
and
according
to
his
promise
which
he
made
,
not
onely
to
them
,
but
also
to
all
their
séede
,
that
is
to
all
the
faithful
,
so
hath
he
delt
with
his
seruaunts
,
blessed
&
praysed
be
his
name
for
it
.
Now
we
sée
the
fountaine
from
whence
springeth
all
the
good
that
we
haue
,
blessed
is
Israell
,
because
the
Lord
is
their
God
,
and
blessed
is
England
,
because
the
Lord
is
our
God
.
By
this
we
may
sée
what
an
excellent
thing
it
is
to
be
of
the
Church
of
God
,
for
them
the
Lord
Iehouah
,
the
Lord
almightie
,
is
our
God
,
and
we
are
his
people
,
and
if
he
be
on
our
side
,
who
can
be
against
vs
?
or
if
any
be
against
vs
,
who
can
preuaile
against
vs
?
then
are
we
in
safetie
from
our
enemies
,
then
are
we
vpholden
in
our
integritie
,
and
prouided
for
according
to
our
wants
.
So
that
the
Lord
doth
not
saue
vs
,
nor
helpe
vs
because
we
deserue
it
,
but
because
he
hath
so
promised
in
Christ
Iesus
,
neither
doth
he
chuse
vs
,
because
he
saw
some
goodnesse
in
vs
,
but
therfore
is
his
goodnes
,
&
grace
bestowed
vpon
vs
,
because
he
hath
first
elected
and
chosen
vs
to
be
his
people
.
But
now
sée
what
a
thing
it
is
to
be
of
the
Church
of
God
,
that
is
of
the
companie
of
Gods
people
,
and
within
the
compasse
of
Gods
couenaunt
.
The
Lord
loueth
the
the
gates
of
Sion
,
that
is
,
the
gates
of
his
Church
,
more
then
all
the
habitations
of
Iacob
,
to
shew
how
he
loueth
his
Church
,
for
if
he
beareth
such
affection
to
the
gates
,
what
affection
doth
he
beare
to
the
Citie
?
If
he
loueth
the
most
inferiour
,
euen
the
porters
of
his
Church
,
that
are
set
to
kéepe
the
gates
,
what
doth
he
for
the
chief
Citizens
,
the
common
wealth
of
Israell
?
no
maruell
though
Dauid
desired
to
be
a
doore
kéeper
in
the
house
of
God
,
for
to
be
such
a
one
,
yea
,
to
be
the
meanest
in
Gods
Church
,
is
to
be
the
beloued
of
the
Lord
at
the
least
,
&
that
when
it
is
at
the
least
,
is
greater
then
all
the
pleasures
,
&
treasures
of
the
earth
,
yea
it
is
better
then
wine
,
Canticles
:
that
is
,
better
then
all
pleasures
&
profites
in
the
whole
world
.
But
what
doth
he
for
his
Church
?
sée
what
he
doth
,
God
is
knowen
in
Iudah
,
his
name
is
great
in
Israel
as
if
he
should
say
,
god
hath
made
his
will
,
and
his
counsels
knowen
to
his
Church
,
&
the
heathen
haue
not
the
knowledge
of
his
wayes
.
The
godly
are
of
his
counsell
as
Abraham
was
,
and
is
this
a
small
matter
?
In
Shalem
is
his
tabernacle
,
&
his
dwelling
is
in
Zion
,
as
if
he
should
say
,
the
dwellings
of
the
Lord
they
are
in
peace
,
There
brake
he
the
arrowes
,
and
the
bow
,
the
shield
,
and
the
sword
,
&
the
battaile
.
The
stoute
harted
are
spoiled
,
they
haue
slept
their
sleepe
,
and
all
the
men
of
strength
haue
not
founde
their
handes
.
At
thy
rebuke
ô
God
of
Iacob
,
both
the
chariot
,
and
the
horse
are
cast
a
sleepe
,
&
therefore
,
because
thou
art
the
God
of
Iacob
,
for
he
is
so
tender
ouer
his
Church
,
that
he
will
not
abide
any
to
annoy
,
or
molest
his
Church
,
except
it
be
for
the
greater
good
of
his
Church
,
&
the
further
,
&
greater
confusion
of
their
enemies
.
Whom
shall
we
now
praise
for
our
deliuerance
?
we
recken
our
ships
,
&
giue
them
high
prayses
,
we
vse
to
say
in
the
forgetfulnes
of
Gods
goodnes
,
we
may
thanke
such
a
ship
,
such
a
thing
,
and
such
a
meanes
&
so
forth
,
but
we
should
say
,
Blessed
be
the
Lord
God
of
Israell
:
for
it
is
he
that
wil
be
,
and
must
be
knowen
in
his
Church
.
Whom
haue
we
to
stand
by
vs
,
if
euer
our
enemies
come
againe
,
but
the
Lord
God
of
Israell
?
Let
vs
say
then
as
the
Psalmist
saith
,
God
is
our
hope
and
strength
,
and
helpe
in
troubles
ready
to
be
found
.
Therfore
will
we
not
feare
though
the
earth
be
moued
.
Some
will
say
,
we
haue
ships
at
sea
,
the
hope
,
the
reuenge
,
the
dread
nought
,
and
so
forth
,
nay
,
God
is
our
hope
,
God
is
our
reuenge
,
&
God
is
dread
naught
indéede
.
Though
the
waues
of
the
sea
be
troubled
,
and
rage
,
and
the
mountaines
shake
at
the
surges
thereof
.
Yet
there
is
a
riuer
,
whose
streames
shall
make
glad
the
Citie
of
God
,
euen
the
sanctuarie
of
the
Tabernacles
of
the
most
high
.
God
is
in
the
midst
of
it
,
therfore
it
cannot
be
moued
.
The
Lord
of
hostes
is
with
vs
,
the
God
of
Iacob
is
our
refuge
.
Now
marke
what
followeth
.
Come
,
and
behold
the
workes
of
the
Lord
,
what
desolations
he
hath
made
vpon
the
earth
.
He
maketh
warre
to
cease
,
he
breaketh
the
bow
,
and
cuts
the
speare
,
and
burneth
the
chariots
in
the
fire
.
Now
heare
what
the
Lord
himselfe
saith
.
Be
still
(
saith
he
)
&
know
that
I
am
God
,
I
wil
be
exalted
among
the
heathen
,
and
I
wil
be
exalted
in
the
earth
.
In
the
next
verse
they
doe
exalt
him
,
The
Lord
of
hostes
is
with
vs
,
the
God
of
Iacob
is
our
refuge
.
Noting
,
nothing
to
be
the
cause
of
all
these
workes
,
but
onely
his
couenant
which
he
made
with
his
Church
.
In
the
first
of
S.
Luke
this
is
plaine
.
Luke
.
1.54
55.
He
hath
vpholden
Israel
his
seruant
,
being
mindeful
of
his
mercy
.
As
he
hath
promised
to
our
fathers
Abraham
and
his
seede
for
euer
.
The
virgine
Marie
is
of
the
same
minde
.
Luke
.
1.71
He
hath
sent
vs
deliueraunce
(
saith
she
)
from
our
enemies
,
and
from
the
handes
of
all
that
hate
vs
,
but
the
cause
thereof
was
his
mercy
,
which
he
shewed
to
our
fathers
in
remembring
his
holy
couenaunt
,
and
the
othe
which
he
sware
to
our
father
Abraham
,
not
mentioning
any
thing
in
her selfe
.
Therefore
,
whensoeuer
we
stand
in
néede
of
the
Lordes
helpe
(
as
we
do
continually
)
let
vs
be
sure
that
we
are
the
Israell
of
God
,
and
then
claime
his
promise
,
and
let
vs
not
then
doubt
,
Dauid
.
The
second
thing
that
I
obserue
in
these
wordes
is
the
large
extent
of
Gods
loue
.
For
,
therfore
doth
the
Prophet
call
him
the
Lord
God
of
Israell
,
to
shew
that
God
is
not
a
God
of
one
onely
,
but
of
all
the
faithfull
to
the
end
of
the
world
.
He
was
not
onely
Dauids
God
,
but
he
is
our
God
also
,
or
els
perhaps
,
some
might
say
,
Oh
Dauid
was
an
excellent
man
,
and
a
man
after
Gods
owne
hart
,
and
God
did
assist
him
wonderfully
.
But
God
is
the
same
God
to
vs
,
that
he
was
to
Dauid
,
and
will
assist
vs
as
mightely
as
he
did
Dauid
,
if
we
call
vpon
him
as
Dauid
did
.
Yea
to
euery
one
of
vs
he
is
the
same
,
for
God
is
no
accepter
of
persons
,
not
the
Iewes
more
then
the
Gentils
,
the
wall
of
separation
being
pulled
downe
,
Gal.
Act.
10.34
35.
But
in
euery
nation
,
he
that
feareth
him
and
worketh
righteousnesse
is
accepted
with
him
.
Whosoeuer
is
a
right
Israelite
is
such
a
one
as
feareth
God
,
and
whosoeuer
feareth
God
is
a
right
Israelite
:
therefore
when
Iesus
saw
Nathaniell
,
he
said
,
Behold
indeede
an
Israelite
,
in
whom
is
no
guile
,
therfore
he
that
feareth
God
,
and
is
without
guile
,
is
an
Israelite
indéed
,
that
is
one
of
Gods
children
indéede
,
what
a
comfort
is
this
to
all
the
faithfull
,
though
they
be
neuer
so
poore
,
and
base
in
the
sight
of
men
,
yet
God
is
their
God
,
they
being
his
people
,
and
they
may
chalenge
his
promise
aswell
as
any
other
,
and
God
will
surely
heare
them
,
and
they
shall
say
,
Blessed
be
the
Lord
God
of
Israell
.
Now
are
we
to
consider
of
the
next
words
,
why
he
saith
,
world
without
end
.
He
doth
not
praise
God
so
long
as
the
benefit
of
deliuerance
lasteth
,
and
no
longer
,
but
so
long
as
his
mercy
endureth
,
and
that
is
for
euer
:
for
it
hath
pleased
the
Lord
to
chuse
vnto
him selfe
a
Church
and
a
kingdome
,
out
of
Angels
and
men
,
which
neuer
shall
haue
end
,
and
those
shall
praise
him
continually
,
as
well
for
his
iudgements
as
for
his
mercies
.
And
this
is
it
that
S.
Iohn
set
downe
by
the
spirit
of
prophecie
,
I
heard
a
great
voyce
of
a
great
multitude
in
heauen
,
saying
,
Halleluiah
,
saluation
,
and
honor
,
and
glorie
,
and
power
be
to
the
Lord
our
God
,
for
true
&
righteous
are
his
iudgements
.
We
vse
to
say
,
if
a
mortall
man
doth
shew
vs
any
curtesie
,
or
bestow
any
benefit
vpon
vs
,
Oh
giue
him
great
thankes
,
but
how
great
thanks
,
and
what
presents
shall
we
offer
to
God
,
who
gaue
it
him
first
,
and
gaue
him
a
heart
to
giue
,
&
giueth
for
euer
?
If
a
Prince
should
send
vs
any
thing
(
were
it
neuer
so
litle
)
for
a
remembrance
,
we
will
thanke
him
according
to
the
worthinesse
of
his
person
,
&
not
according
to
the
value
of
the
thing
which
was
sent
.
But
God
is
the
Prince
of
al
Princes
,
and
he
giueth
more
then
trifles
,
for
in
him
we
liue
,
and
moue
,
and
haue
our
being
,
and
he
hath
giuen
vs
his
Sonne
,
who
hath
purchased
a
kingdome
for
vs
which
shal
neuer
haue
end
.
And
if
it
were
but
our
bare
being
here
,
he
were
to
be
praised
for
euer
:
how
much
more
for
such
,
and
so
many
benefits
,
as
can
neither
be
numbred
,
nor
valued
?
Yea
for
his
infinite
wisedome
,
which
he
hath
caused
to
shine
in
all
his
works
of
creation
:
if
we
consider
but
the
excellent
wisedome
of
God
in
a
poore
litle
flie
,
he
is
to
receiue
infinite
praises
for
the
same
.
How
much
more
for
his
infinite
goodnesse
,
power
,
mercie
,
iustice
and
prouidence
ouer
all
his
creatures
,
and
his
vnspeakeable
loue
towards
his
children
in
his
couenant
of
grace
?
If
a
sily
man
shall
frame
a
cunning
péece
of
worke
,
or
do
some
notable
exploite
,
or
accomplish
some
hard
&
great
péece
of
seruice
,
which
yet
he
could
not
do
of
him selfe
,
it
is
oftentimes
presented
to
the
Prince
,
&
published
to
his
lasting
praise
and
renowne
:
but
who
is
comparable
with
the
Lord
of
hostes
,
whose
curious
and
cunning
workemanship
appeareth
in
all
his
creatures
,
and
whose
right
hand
hath
the
preheminence
,
by
doing
of
valiant
things
?
shall
not
his
name
then
be
published
to
his
euerlasting
praise
in
his
Church
and
congregation
of
his
saincts
?
By
this
appeareth
what
difference
there
is
betwéene
our
God
,
and
the
false
gods
of
the
heathen
:
for
who
doth
or
can
do
such
things
as
our
God
doth
,
who
hath
his
being
,
and
all
sufficiencie
of
him selfe
,
and
all
others
haue
nothing
but
as
he
giueth
vnto
them
?
who
deserueth
euerlasting
praises
but
our
God
?
By
this
it
likewise
appeareth
,
what
dishonor
and
disgrace
haue
bene
offred
by
grosse
Idolaters
,
which
wold
take
vpon
them
to
paint
and
picture
out
the
inuisible
,
and
incomprehensible
maiestie
of
the
Almightie
,
like
a
man
whose
breath
is
in
his
nostrels
,
whose
being
is
not
of
him selfe
,
whose
yeares
are
but
a
span
long
,
&
in
his
best
estate
is
altogether
vanitie
.
What
so
euer
ye
do
(
saith
the
Scripture
)
do
all
to
the
glorie
of
God
.
That
is
,
striue
to
do
it
so
,
as
God
may
get
most
glory
by
it
.
Are
such
representations
of
God
,
to
the
aduancing
of
his
glorie
?
what
do
they
shew
and
teach
vs
that
we
might
giue
him
euerlasting
praises
for
?
he
is
painted
as
a
man
,
as
you
sée
in
yonder
storie
of
the
creation
,
In
S.
Tho.
Church
of
Bristol
.
in
yonder
window
,
in
a
dozen
places
together
:
what
may
we
learne
by
them
?
A
man
hath
his
being
from
another
,
if
God
be
as
he
is
painted
foorth
,
he
hath
so
too
,
which
to
say
,
is
blasphemie
.
A
man
hath
father
and
mother
,
but
who
was
the
Lords
father
,
&
his
mother
?
A
man
is
first
a
babe
,
and
afterward
groweth
in
knowledge
,
shall
we
thinke
the
Lord
to
be
such
?
A
man
hath
neede
of
meate
and
drinke
and
apparel
,
and
of
tutors
and
counsellers
,
and
many
things
mee
,
but
who
was
the
Lords
draper
or
puruayour
,
or
counseller
at
any
time
?
O
cursed
creatures
that
euer
first
inuented
them
,
and
cursed
wretches
that
dare
maintaine
them
,
if
God
giue
them
not
repentance
:
for
they
are
such
abhominations
as
God
hath
flatly
forbidden
,
and
condemned
to
the
pit
,
yea
to
the
very
bottomlesse
pit
of
hell
.
Are
these
the
pictures
of
him
that
is
to
be
praised
world
without
end
?
if
they
be
not
,
why
are
they
not
defaced
,
which
do
so
much
deface
the
glorie
of
our
Creator
?
if
they
be
not
,
why
are
they
tollerated
?
nay
if
they
be
not
,
why
are
they
defended
as
lawfull
,
and
not
hurtfull
to
any
?
and
that
euen
now
(
with
shame
inough
)
in
the
cléere
light
of
the
Gospell
?
And
if
they
be
not
,
why
should
any
kéepe
such
a
stirre
,
and
be
so
out
of
patience
and
charitie
with
the
minister
of
the
Lord
Iesus
,
for
speaking
against
such
filthie
and
damnable
abominations
?
The
Lord
open
these
mens
hearts
,
and
giue
them
repentance
if
it
be
his
will
:
and
so
much
be
spoken
for
that
point
.
So
be
it
,
euen
so
be
it
.
These
wordes
do
shew
the
agréement
of
his
mind
,
and
consent
of
his
heart
to
that
which
he
saide
with
his
tongue
,
to
teach
vs
,
that
in
Gods
seruice
we
must
neither
doubt
of
that
which
we
do
,
nor
wauer
in
the
perfourming
of
our
vowes
,
neither
must
we
do
it
fainedly
,
but
with
ful
consent
of
heart
and
mind
.
Resolution
is
the
thing
indéed
that
we
are
here
taught
.
Resolution
in
Gods
matters
is
very
requisite
,
as
it
is
for
a
souldier
in
the
field
:
for
Christian
souldiers
shall
haue
many
assaults
to
make
them
retire
.
For
want
whereof
many
leaue
their
standing
,
and
run
after
the
world
as
Gehezi
left
his
masters
house
,
and
ran
after
Naman
for
gifts
,
till
the
leprosie
caught
him
.
A
Christian
without
it
,
is
like
a
doore
without
a
locke
,
soone
open
and
soone
shut
,
for
all
commers
,
open
with
Agrippa
till
Christianitie
be
almost
come
in
,
and
that
is
iust
nothing
,
and
shut
with
Festus
,
that
Paule
must
stand
without
like
a
mad
man
.
Hereof
it
cometh
that
many
haue
lost
their
first
loue
,
some
are
neither
hote
nor
cold
,
some
betake
them selues
with
Demas
to
the
present
world
,
some
are
for
all
companies
,
and
are
of
all
religions
,
and
so
are
of
no
religion
:
and
most
men
are
like
réedes
shaken
with
the
winde
,
when
as
they
which
are
resolute
in
Gods
matters
,
go
constantly
through
all
assayes
,
and
stand
stedfastly
like
mount
Sion
which
endureth
for
euer
.
Therefore
Dauid
hauing
set
downe
his
mind
,
sets
his
hand
,
and
his
heart
vnto
it
.
So
be
it
(
saith
he
)
euen
so
be
it
,
as
if
he
should
say
,
I
am
wel
aduised
of
that
I
haue
said
,
I
doubt
not
of
it
but
that
it
is
truth
,
and
I
know
it
is
my
dutie
,
and
therefore
as
I
haue
sayd
,
so
I
say
againe
,
So
let
it
be
.
But
wilt
thou
stand
to
it
Dauid
whatsoeuer
come
of
it
?
Yea
that
I
will
(
saith
he
)
&
do
not
repent
me
of
it
,
and
therefore
I
am
so
farre
from
recanting
of
it
,
that
I
spake
it
,
&
I
do
speake
it
againe
,
Blessed
be
the
Lord
God
of
Israell
world
without
end
.
So
be
it
,
euen
so
be
it
.
There
be
thrée
things
in
man
must
agrée
together
in
the
seruice
of
God
,
the
tongue
,
the
eare
,
and
the
heart
:
if
all
these
agree
vpon
the
matter
,
the
bill
passeth
:
if
all
these
be
in
tune
,
the
harmonie
is
swéete
and
the
musicke
pleasant
.
In
euery
man
that
commeth
to
heare
the
word
of
God
preached
,
or
to
offer
vp
prayers
to
God
,
is
a
kinde
of
Parliament
holden
,
&
much
a
doe
there
is
many
times
to
haue
bills
passe
,
because
all
these
do
not
agrée
vpon
the
matter
.
Gods
Minister
in
Gods
name
propoundeth
many
things
to
the
people
,
A
Parliament
.
the
equitie
wherof
he
groundeth
vpon
the
word
of
God
,
&
of
all
these
billes
,
some
concerne
God
himselfe
,
&
some
concerne
our
selues
,
&
our
neighbour
.
These
billes
come
first
to
the
lower
house
,
that
is
to
the
outward
sences
,
for
first
the
eare
heareth
what
the
matter
is
:
then
the
eye
peruseth
the
bill
,
&
searcheth
the
statutes
of
God
in
his
word
,
to
sée
how
they
agrée
together
:
from
thence
they
passe
along
to
the
higher
house
,
that
is
to
the
understanding
,
from
vnderstanding
to
reason
,
if
reason
like
of
the
matter
,
then
it
commeth
to
the
will
,
&
affections
of
the
hart
,
when
it
commeth
there
,
if
the
spirite
of
God
be
in
the
hart
then
is
the
hart
framed
&
counselled
by
the
same
,
if
the
hart
likes
of
it
,
the
will
doth
like
of
it
too
,
then
is
the
toung
sent
backe
with
his
answere
from
the
inward
house
,
to
signifie
so
much
to
God
and
the
world
:
then
aske
the
toung
,
what
saith
the
hart
?
the
toung
as
the
common
speaker
saith
,
So
be
it
.
On
the
contrary
side
,
if
any
thing
go
against
reason
,
then
vnderstanding
can
no
skill
of
it
,
the
hart
forbiddes
it
,
the
toung
is
silent
,
&
So
be
it
smothered
.
Many
times
a
thing
passeth
through
all
to
the
hart
,
where
the
matter
is
debated
betwéene
natural
reason
&
the
hart
,
&
there
(
for
want
of
Gods
spirite
to
countermaund
naturall
reason
)
it
stayeth
,
&
understanding
can
no
skil
of
it
.
But
what
saith
the
toung
?
In
stead
of
So
be
it
,
he
brings
this
answere
,
Sir
,
the
hart
hauing
consulted
with
worldly
pollicie
&
naturall
reason
,
doth
finde
this
to
be
against
his
profit
,
or
against
his
pleasure
,
or
against
his
gaine
,
or
against
his
custome
,
or
against
his
credite
in
the
world
,
&
therefore
this
bill
cannot
passe
:
my
master
the
hart
,
with
reason
,
and
pollicie
do
therefore
desire
you
to
be
contented
&
speake
no
more
of
this
matter
,
but
of
something
els
that
may
stand
better
with
their
liking
,
as
for
the
rest
of
the
house
,
understanding
,
will
,
&
affection
,
although
they
know
the
matter
to
be
true
,
iust
&
equal
which
you
demaund
,
yet
they
can
do
no
good
in
the
matter
,
because
the
other
two
haue
nipped
it
in
the
head
.
Sometime
the
toung
saith
Amen
to
that
which
the
hart
condemneth
,
because
reason
confirmeth
it
,
&
this
is
commonly
when
the
eye
séeth
some
body
whom
he
feareth
,
or
the
eare
heareth
something
that
he
cannot
answere
,
&
therfore
though
the
toung
be
a
common
speaker
,
yet
is
he
not
alwayes
a
true
speaker
.
Sometime
againe
the
eare
admitteth
,
&
the
hart
affecteth
,
&
desireth
that
which
reason
subscribeth
vnto
,
but
for
want
of
faith
,
reason
reuoketh
,
the
hart
fainteth
,
&
the
toung
foltreth
,
and
either
for
feare
,
or
for
shame
dareth
not
vtter
what
is
agréed
vpon
within
.
A
miserable
Parliament
,
that
hath
such
a
speaker
,
but
this
is
the
matter
indéed
.
This
house
hath
two
doores
,
at
one
doore
the
billes
are
brought
in
,
&
that
is
by
the
eare
and
the
eye
,
at
another
doore
they
passe
out
againe
with
their
answeres
&
that
is
the
lips
within
,
at
which
the
common
speaker
standeth
.
Now
if
the
Lord
do
set
a
watch
there
,
&
kéepe
the
doore
of
our
lippes
,
then
they
are
open
,
&
the
toung
doth
boldly
confesse
the
truth
,
but
if
the
fearefull
deuill
,
or
the
bashfull
deuill
kéepe
the
doore
,
the
toung
durst
not
for
his
life
speake
the
truth
:
God
in
mercy
remoue
such
porters
,
that
we
may
boldly
confesse
with
our
toungs
,
that
which
we
beléeue
in
our
hart
to
saluation
.
So
likewise
in
prayer
,
&
thankesgiuing
,
if
our
toung
doth
speake
any
thing
,
which
the
vnderstanding
is
ignorant
of
,
and
therfore
the
hart
cannot
affect
,
our
sacrifices
are
but
a
mockerie
against
God
,
because
the
Parliament
house
is
deuided
,
&
there
is
but
a
mutinie
betwéene
the
hart
,
the
toung
,
and
the
rest
,
but
if
all
agrée
vpon
the
point
,
them
the
toung
sheweth
the
consent
of
the
hart
,
and
boldly
without
feare
of
any
whatsoeuer
standeth
forth
and
saith
.
So
be
it
.
But
why
doth
he
double
his
speech
&
say
So
be
it
,
euen
So
be
it
?
it
should
séeme
that
the
speaker
of
the
Parliament
house
,
is
but
a
simple
man
,
&
wanted
matter
,
he
meant
well
it
may
be
,
but
for
want
of
matter
he
is
faine
to
harpe
vpon
one
string
much
.
Surely
beloued
,
the
Prophet
spake
as
he
was
moued
by
the
holy
Ghost
,
&
this
is
Gods
wisedome
,
therfore
let
vs
not
finde
fault
withall
,
this
is
the
plaine
,
&
simple
dealing
of
a
faithful
soule
indéede
.
It
is
vsuall
in
the
Scripture
to
haue
one
thing
oftentimes
vrged
in
teaching
,
&
no
oftener
then
is
néedefull
:
because
,
first
it
is
long
before
we
can
learne
Gods
will
,
secondly
it
is
longer
before
we
can
remember
Gods
wil
,
but
principally
,
because
it
is
longest
of
all
before
we
can
make
a
conscience
to
obey
Gods
wil
:
therfore
let
no
man
in
hearing
one
thing
often
,
be
wearie
,
because
euery
man
may
learne
the
same
thing
better
:
do
not
say
,
the
preacher
wants
matter
,
but
say
rather
that
we
want
grace
,
or
vnderstanding
,
or
memorie
,
or
zeale
,
or
loue
,
or
something
.
Againe
,
let
no
man
in
teaching
stand
so
much
vpon
his
reputation
,
as
to
compte
it
a
disgrace
vnto
him
if
he
doth
often
repeate
one
thing
being
necessarie
,
for
we
sée
it
is
Gods
wisedome
to
teach
so
,
&
if
any
man
wil
be
wiser
than
Gods
spirite
,
he
will
proue
him selfe
a
foole
.
In
prayer
also
the
same
spirit
hath
taught
Gods
children
to
speake
one
thing
oftentimes
,
partly
because
there
is
in
euery
one
great
dulnes
&
want
of
féeling
,
&
partly
to
note
how
earnest
they
are
&
desirous
to
obtaine
that
,
which
they
pray
for
.
So
doth
Dauid
here
in
this
place
say
So
be
it
,
euen
so
be
it
,
as
though
his
hart
had
bene
scarce
awake
at
the
first
.
A
man
that
would
faine
haue
a
thing
,
which
he
néedeth
indeede
,
will
say
(
being
asked
if
he
will
haue
it
)
oh
yea
,
yea
,
yea
,
&
if
it
be
a
thing
that
he
cannot
away
withall
he
will
say
,
oh
no
,
no
,
no
,
often
together
,
as
if
he
could
not
deny
it
too
often
,
as
the
first
could
not
desire
it
too
much
.
This
may
the
Church
do
,
if
their
harts
be
touched
with
their
owne
wants
&
weakenesses
.
But
this
doth
not
serue
to
maintaine
any
idle
,
&
vnnecessarie
repetitions
,
such
as
were
vsed
in
Popery
,
&
condemned
by
our
Sauiour
Christ
in
the
Scribes
&
Pharisies
.
So
be
it
,
euen
so
be
it
,
saith
the
holy
Prophet
,
as
if
he
should
say
,
did
I
speake
it
?
I
will
say
it
againe
,
I
doe
not
repent
me
of
it
,
I
am
not
afrayde
,
I
am
not
ashamed
,
if
I
said
it
not
with
such
féeling
the
first
time
as
I
ought
,
I
will
say
it
againe
.
To
shewe
how
carefull
,
how
constant
,
how
bold
,
and
how
holy
we
should
be
in
praysing
of
God
.
For
many
times
in
our
prayers
our
mindes
are
crossed
with
one
thing
or
other
,
so
that
God
hath
not
the
hart
,
them
to
it
againe
,
Hart
what
sayest
thou
?
then
So
be
it
,
euen
so
be
it
.
Some
thinke
a
cold
word
,
vnreuerently
blustred
out
,
to
be
good
inough
for
God
,
and
are
ashamed
to
amend
any
thing
if
it
be
amisse
,
and
afrayde
to
stand
to
a
thing
if
it
be
well
.
Some
will
vtter
in
table
talke
,
whatsoeuer
commeth
in
their
mindes
of
God
,
&
against
him
too
sometime
,
&
when
they
should
either
defend
it
,
or
deny
it
,
or
reforme
it
,
they
turne
it
away
with
a
iest
:
Nay
sir
,
it
is
not
my
profession
,
I
will
not
reason
of
it
,
nor
stand
with
you
in
it
,
you
are
to
hard
for
me
,
this
is
but
table
talke
,
and
if
there
should
be
no
arguing
&
disputing
,
how
should
men
come
by
knowledge
?
&c.
But
sée
their
folly
,
or
their
weakenesse
at
the
least
,
if
it
be
true
,
&
expedient
,
defend
it
for
Gods
glory
,
if
it
be
false
recant
it
to
the
shame
of
the
deuill
,
if
it
be
doubtfull
,
be
instructed
,
for
thy
further
comfort
.
But
Gods
children
are
well
aduised
what
they
say
,
&
being
so
,
they
are
not
ashamed
nor
afrayde
,
if
they
heare
of
it
agayne
,
but
as
they
said
it
,
so
they
will
say
it
again
.
So
be
it
,
euen
so
be
it
.
This
earnest
and
reuerent
kinde
of
giuing
thankes
doth
also
notably
reproue
the
prophanesse
of
some
,
who
while
thanks
be
offred
vp
to
the
Lord
at
Table
,
for
nourishment
receiued
,
they
are
otherwise
busied
,
looking
here
,
and
there
,
toying
with
one
thing
or
other
,
according
to
the
affection
of
their
hart
.
And
when
grace
is
done
,
they
will
not
stand
with
you
,
for
Amen
,
but
it
shal
be
so
snatchingly
,
and
so
shackled
in
the
teeth
and
lippes
,
that
it
would
leath
a
man
to
heare
it
,
which
they
would
not
do
if
they
thought
the
Lord
worthie
of
thankes
for
his
benefites
:
but
so
they
doe
,
as
if
he
were
not
worthie
of
one
cold
word
,
and
if
he
get
any
more
,
then
they
are
at
very
great
cost
with
him
,
and
he
must
néedes
be
indebted
to
them
for
it
:
but
Gods
children
come
with
great
feare
and
reuerence
,
and
to
that
which
is
said
they
giue
their
hartie
consent
in
most
reuerent
manner
.
So
be
it
,
euen
so
be
it
.
Furthermore
the
person
of
Dauid
may
teach
vs
one
thing
more
,
for
he
being
the
King
,
giueth
thankes
to
God
him selfe
:
to
teach
vs
that
it
is
an
excercise
for
Kings
and
Princes
:
but
now
most
men
set
their
litle
children
to
doe
it
onely
,
and
are
ashamed
to
do
it
them selues
,
as
though
it
were
a
childish
thing
to
giue
God
prayse
for
his
blessings
.
Say
not
now
(
as
some
haue
said
)
that
I
would
not
haue
children
say
grace
,
yes
I
would
haue
you
traine
them
vp
in
it
,
els
when
they
come
to
yeares
they
wil
be
as
much
ashamed
of
it
,
as
their
fathers
are
now
.
But
I
would
haue
your selues
to
be
the
principall
actours
in
so
holy
an
action
,
because
you
haue
the
best
vnderstanding
,
&
if
thou
sayest
no
more
but
God
be
praysed
for
all
his
giftes
,
doe
it
with
reuerence
,
and
from
the
féeling
of
thy
hart
in
faith
and
true
repentaunce
.
But
if
thou
wilt
be
ashamed
to
giue
thy
child
so
good
an
example
,
&
lay
all
vpon
him
,
it
may
be
said
,
thy
child
is
come
to
grace
,
but
thou
art
past
grace
.
Last
of
all
,
as
the
king
giueth
thankes
in
his
owne
person
,
so
in
his
owne
person
he
confirmeth
it
,
and
saith
,
Amen
,
or
So
be
it
:
he
hath
not
a
Clarke
to
say
Amen
for
him
,
as
they
haue
in
Poperie
,
where
the
Priest
,
must
pray
,
and
the
Clarke
must
say
Amen
for
all
the
rest
of
the
people
.
God
said
to
Moses
,
the
Leuites
shall
pronounce
the
curses
,
Amen
,
if
at
the
curses
,
much
more
at
the
blessings
must
all
the
people
say
Amen
,
for
the
one
is
against
them selues
,
and
the
other
is
for
them selues
.
In
the
primitiue
Church
,
when
the
Minister
had
made
any
prayer
in
his
Sermon
,
or
before
,
or
after
.
All
the
people
(
saith
an
auncient
father
)
did
say
Amen
,
Amen
,
that
the
noyse
went
vp
as
a
mightie
thunder
in
the
skies
.
Now
if
we
speake
of
a
thing
that
is
waightie
indéede
,
&
say
God
graunt
it
,
not
ten
amongest
a
thousand
,
will
say
Amen
,
but
we
will
consider
of
the
matter
first
,
&
fo
we
sit
as
blockes
not
one
whit
moued
with
the
matter
,
and
this
is
a
great
sinne
▪
Againe
,
at
publicke
prayer
,
the
people
ought
to
attend
to
the
wordes
of
the
Minister
when
he
prayeth
,
and
all
at
once
,
as
one
body
to
say
Amen
.
The
Clarke
hath
no
more
warrant
to
doe
it
for
them
,
then
Vzzah
had
to
hold
vp
the
Arke
from
falling
,
for
him selfe
with
the
rest
he
ought
to
say
Amen
,
but
not
alone
for
the
rest
,
for
not
be
,
but
the
Minister
is
the
mouth
of
God
,
vnto
the
people
,
and
the
mouth
of
the
people
vnto
God
in
prayer
,
but
they
must
say
,
So
be
it
.
Now
to
end
,
God
doth
now
exhibite
a
Bill
vnto
vs
his
people
,
requiring
that
whatsoeuer
he
shall
demaund
at
our
hands
,
if
we
sée
it
standes
with
his
glorie
and
our
owne
saluation
,
we
will
giue
our
consent
and
let
it
passe
,
or
els
the
time
will
come
that
we
shall
put
vp
our
Supplications
to
him
,
and
they
shall
not
passe
.
God
graunt
vs
grace
,
to
graunt
our
consent
to
all
his
will
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A17322-e180
Notes for div A17322-e3250
Notes for div A17322-e6690
Notes for div A17322-e8670
Notes for div A17322-e10340
Notes for div A17322-e11720
Notes for div A17322-e12960